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Historical
Mini-articles Classroom Uses of Articles Ideas for Libraries Ideas for Celebrating Seeking local support Hispanic Heritage Month Public Law 100-402 Legislative Action Dia del Maestro Multicultural Dramatic Materials Dialog of the Dead Hispanicsoldiersvideo Hispanic sailors Hispanic marines Historical Resources Researching in Mexico Somos Primos Web mistress mimilozano@aol.com |
The mission of this
column is to celebrate Heritage Month and to support the teachers, youth leaders and
community leaders in their efforts to promote friendly awareness of the
Hispanic historical and cultural presence - with a positive, accurate global
perspective. Concern over the continual propagation of incorrect Hispanic history and the negative portrayal of our Spanish speaking and indigenous ancestors has prompted me to share materials that can promote a better understanding of who we are. This is not only for social and public correctness, but for our youth who have a desire to be proud of their ancestors. Positive visibility of their heritage, their history, their ancestor's accomplishments and contributions to humanity - these need to be revealed in a public manner. |
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Historical Mini-articles arranged chronologically The classroom teacher can strengthen the intent of the celebration by using the two questions that precede each of the articles for a quick lesson. Click for strategies to used the essays for a quick lesson. In
addition, classroom activities and suggestions can help the teacher
supplement the curriculum by
integrating the articles into the prescribed, mandated curriculum. In addition, arrangements were made
by the community liaison for the Spanish language
newspaper, the Excelsior to translate the articles into Spanish, and
they were used as public service mini-spots on Spanish
radio stations. |
Tracing Family Roots |
What is the hardest ethnic group to research?
Native Americans and African
Americans Genealogy, the study of one's family history is one of the most popular
hobbies in America today. However, it is not Most Americans of ethnic background question the probable success of
compiling a family tree. Some groups are harder to research than others.
Unfortunately the hardest ethnicity's to research are Native Americans and
African Americans, with written records going back 150 years; then Greek and
Irish back 200 years; English, 300 years; Scots, Scandinavian, French and
Italian are all 400 years; Germanic and Slavic, 500 years and Swiss 600 years. Source: The Family Tree Aug/Sept 1994
When you start looking into your personal history, you may be surprised at what historical ancestor's blood flows in your veins. It might be a mule driver, or a ship's carpenter. It may be a merchant, farmer or famous explorer. It may be a baker or miner. All of these occupations were vital for the colonization of the Americas. Each man and woman who participated in the colonization added a part to history. An Orange County, California man with the surname Grijalva was curious about family stories concerning an early Grijalva ancestor who came from Mexico as a soldier (rank, second corporal) in 1776 and helped to settle the Orange County area. Intense curiosity eventually lead to actually finding land records showing what land belonged to his ancestor, Juan Pablo Grijalva, and locating a wall section of the original adobe home. More research on the Grijalva name found the story of a Juan de Grijalva that begins even further back, in 1518. Juan de Griialva led an expedition to the Yucatán and discovered a large river which to this day is named, the Rio de Grijalva. Other Grijalvas, such as Sebastian de Grijalva, 1520, and Hernando de Grijalva, 1533, were adventurers too. The search to understand his personal history has been an adventure for researcher, Edward Grijalva. He has traveled the 2,000 mile trip made by his ancestor, has visited libraries, archives, and colleges, presented with joy his findings, a life-long adventure of respect and honor to his past. Source: Edward T. Grijalva, Juan Pablo Grijalva, Paragon Agency, (c) 1995
GENETIC ROOTS GO BACK 270,000 YEARS The medical revolution in gene hunting has also lead to theories in anthropology suggestive of the biblical Adam and Eve story. A study tracing the genetic roots of humanity suggests that the first common male ancestor-the father of us all, some might call him -- evolved 270,000 years ago. This is interestingly the same time period that other researchers give for the African Eve. Robert L. Dorit of Yale University and two co-authors looked for humankind's Common male ancestor by seeking genetic mutations in a specific part of the Y chromosome, which is passed only from father to son. By measuring these mutations in a representative population of living men, Dorit said, "it is possible to calculate backward in time to a point where all humans shared the Same male ancestor." Dorit said the new research, "shows that all people are virtually identical from a genetic viewpoint. Except for superficial things, we're all alike." Sources: KCET, The Secret of Life series; Orange County Register, May 26, 1995
EVIDENCE OF INDIGENOUS SURVIVAL Mexico has between 8 to 10 million Indians divided into 56 recognized ethnic and language groups and speak daily over 100 different dialects, although some are spoken by only a few people. Some groups, such as the Nashuas, Mayas, Zapotecs and Mixtecs, number in the hundred thousands and dominate the population of entire regions of the country, though they are often fragmented into small communities. Others like the Lacandones, Kiliwas, Cucapas and Paispais, have been reduced to a few dozen families. Most have gradually absorbed features of the mestizo culture, but some still live in almost total isolation. "While millions of Mexican Indians primarily use their language in daily life, most also speak Spanish. Today, there are almost 100 active Indian dialects in Mexico. Only a few individuals speak some dialects. It is estimated that as many as 93 Indian languages have disappeared." The most commonly spoken Indian language is Nahuatl, the language of the Aztecs. The next most common languages are the Mixtec, Mayan, Zapotec and Otomi languages. These languages can be very different from each other, with many words bearing no similarities at all. "Government policy today no longer forces the Spanish language on the Indians. For instance, when the government began a war on illiteracy in 1944, it provided Indians with important information in their own languages. This tactic was very successful. But once the Indians realized how much they could help themselves with Spanish, many learned Spanish. Television and radio have added to the Indian incentive to learn Spanish. Even the most remote villages have access to this media. So most Indians have become part of the Spanish-speaking community without giving up their own uniqueness and skills. Source: Mary Jo Reilly, Cultures of the World, Mexico, Marshal Cavendish, N.Y. (c)1991
How old is the ancient city named El Pital thought
to be? 2,000 years old. Archaeological research in Mexico, central and South America is changing many theories about the cultural heights attained by the indigenous in the Americas. In 1995, with magnificent structures rising a hundred feet in the air, a huge 2,000-year-old city was located in the state of Veracruz, near Mexico's Gulf Coast. The ancient city is called El Pital, named after a small village close to the site. Fl Pital is thought to be one of the most important archaeological discoveries in the Veracruz region in more that 200 years. Buried under banana and citrus plantations, no one is prepared to say who the people were who inhabited the city between A. D. 100 and 600, but the time period indicates they were contemporaries of the Maya. Fl Pital appears to have been a link between the north-central Gulf Coast and the cities of central Mexico. Some scholars suggest that during this time period, 1200-1800 years ago, corn and some cultural practices traveled from central Mexico northeast to the Mississippi River Valley, reaching their destination either by overland paths or sea trade, Sources: National Geographic, Feb 1994 and Orange County Register Feb 4, 1995 TRIBUTE TO CHRISTOPHER COLUMBUS Where was El Faro de Colón built?
Dominican Republic Christopher Columbus' name has been both cursed and blessed. His accomplishments have been diminished by some; his sailing skills laughed at by others. However, by his four voyages, 1492, 1493, 1498, 1502, Columbus opened the door to the Americas, a door never to be closed again. Columbus died a sad, disappointed man, whose fame had faded, even before his death. Columbus had to wait five hundred years to receive the honor due him. Stamps from around the world now carry his story, from Russia to Guyana, from Tanzania to Romania. In celebration of the Quincentennial, a most fitting monument to Columbus has been completed in the Dominican Republic. Called "El Fare de Colon," the enormous $35 million structure is a lighthouse with seven stories of displays mounted by 27 countries. Columbus landed in the present Dominican Republic on his first voyage. The Dominican Republic has more "firsts" than any other site in the Americas. Many colonial structures can be visited, such as the first palace, first cathedral, first fortress, and first university. Source: O. C. Register, June 14,1992 ORIGIN AND HISTORY OF CALIFORNIA ORANGES When and
who brought oranges to the Americas? Columbus in 1493 The sweet orange originated in the area extending from southern China to Indochina. Oranges and other citrus fruits have grown in China for thousands of years. 9th-10th century A.D., Arabs brought the sweet orange westward and grew it on the Arabian Peninsula, where they had introduced the sour orange (Citrus aurantium) a century or two earlier. (The famous Renaissance paintings, which show oranges at the Last Supper, are an error because the fruit was not likely to have been found in the Holy land at the time of Christ. Crusaders had seen sweet oranges growing around Jerusalem and had concluded that the fruit was native to the area. |
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1493 | Columbus brought orange seeds to Haiti on his second voyage to the New World. Shortly thereafter, the fruit was planted on the Caribbean islands. |
1513 | Oranges were introduced into Florida by the Spanish explorers sometime between the first landing of Ponce de Leon in 1513 and the establishment of the settlement of St. Augustine in 1565 |
1769 | Spanish Franciscan monks from Mexico established the mission of San Diego de Alcalá in San Diego and planted orange trees there. |
1805 | The first California orange grove of any size is planted at San Gabriel Mission near Los Angeles. |
1821 | Spain ceded Florida to the United States in 1821. New settlers find untended groves of oranges established by the Spaniards in the 16th century and started a commercial orange industry. |
1849 | California orange production grew as a result of the Gold Rush of 1849. Almost all of the fruit was grown in the greater Los Angeles area. |
1870 | American missionaries to Brazil sent navel orange trees to the U.S. Department of Agriculture in Washington, D.C. Trees were propagated, then distributed to nurserymen in California and Florida. Trees planted in Riverside, California bore fruit, which were far superior to the Australian navel oranges that had been introduced earlier. In a short time the Washington navel orange become one of the major varieties grown in the citrus producing areas of the world. |
1875 | The orange crate devised by an U.S. inventor, weighted 15 pounds and was able to hold 90 pound ) about 200 pieces. |
1886 | In this year, the first trainload of California oranges left Los Angeles for the East. |
Quickie Lesson 1 Quickie Lesson 2 Ideas for Integrating into Various Areas of the Curriculum Creative Writing Ideas Writing Dialogue Writing Chants Writing Limericks Drama and Creative Writing Skits Poetry Reading and Writing |
Creative Writing, Writing letters Drama, Reader's Theater to be performed in class, suitable essays Creative Writing Radio Interview/News: Social Studies, Comparative Cultures Research, Social Studies, Southwest History Research Social Studies Debates: Current Issues: Social Studies: Physical Sciences |
There are many different ways in which these facts may be used to
observe and celebrate Hispanic QUICKIE Lesson 1: With the objective of facilitating teacher preparation time
and encouraging inclusion QUICKIE Lesson 2: Teacher assigns an essay to each student, or distributes a
copy of the table of
Writing Dialogue Writing Chants. For example: A Root Search
Adventure Writing Limericks For example: Monterey Jack David Jack was a slimy sleeze. Limericks are usually written about an individual. Other essays suitable: Drama and creative writing,
Skits
For example: Banking, Texas Style Other essays suitable: Poetry reading or writing Creative Writing, Writing Letters For example:
Tribute to Christopher
Columbus Drama, Reader's Theater to be
performed in class, suitable essays Creative Writing Radio Interview/News: Social Studies, Comparative Cultures Research, contrast commonly held
historical Social Studies, Southwest History Research, further
research on the Spanish vaquero's Social Studies Debates: Many of the essays are included for purposes of giving new insight to
American history and the For example, a debate about the Laws of Burgos, presented by the prevalent
attitudes during the 1500s Did the Spanish come to explore, exploit, or colonize? Current Issues: Social Studies: Physical Science:
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GOAL: To engender public respect for the heritage and culture of Spanish speaking and/or Spanish heritage patrons, and increase their skill and use of computer resources.
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COMPUTER STATIONS Post information on the history of Hispanic Heritage Month, with copies available for distribution, and web sites with additional information. Post information on Spanish surnames and
prepare a Compile a list of family history web
sites prepared Set up a How-To Start Your Family History
Center with print materials (pedigree and family group sheets)
of Make information available on Latino
magazines that |
RESOURCES ON SHELVES Make available in a special bookcase, family history books written by Hispanic researchers, such as De Leon, A Tejano Family History by Ana Carolina Castillo Crimm, Ph.D. or The Farias Chronicles, A History and Genealogy of a Portuguese/Spanish Family by George Farias, Remnants of Crypto-Jews Among Hispanic Americans by Gloria Golden. Increase collection on: |
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Language Spanish names of California cities. Spanish names of California counties. Cowboy words derived from Spanish, for example: bronco, chaps, ranch, lariat. lasso, rodeo, jerky Geographic words that are Spanish. Compile posters showing spelling similarities, such as: Words spelled the same in Spanish and English, but pronounced differently, such as: accidental, acre, admirable, album, alcohol., altar, angel, animal, ardor, arsenal, artificial, audible, auto. One letter different ending: Small differences: |
Literature Spanish dichos and English translations. Spanish poetry and English translations History Inventions** Oldest city in the nation, St. Augustine Map of Spanish Contributions to the American Revolution, Galvez campaigns.** Vaqueros, old drawings showing the Spanish cowboys. History of horses brought in to the Americans by Spanish colonizers. History of livestock and vegetation brought in by Spanish colonizers. Medal of Honor Recipients |
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absurd/absurdo active/activo adult/adulto air/aire alarm/alarma antidote/antídoto antiséptic/antiseptico art/arte |
administer/administrar admission/admisión anniversary/anniversario antenna/antena April/abril arms/armas author/autor aviation/aviación
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PHOTO GALLERIES Current Latino leaders in town. Early Latino leaders in town. List of early City Council members, back to Spanish period. Honoring local Hispanic teachers, merchants, doctors, lawyers, policemen, etc. Could be grouped by category. Military, local soldiers serving now, in previous wars, and/or historically. Photos of local service organizations with Latino leadership. |
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ACTIVITIES . . fun community-involved possibilities |
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Select
culturally appropriate books to be read by patrons during Hispanic
Heritage Month. Schedule book discussions with refreshments. They could
be the easy reading pop authors, such as Chicken Soup for the Latino Soul and Spilling the Beans by Jose Antonio Burciaga or classics. They could be books written in Spanish or English, depending on the make-up of the community. Develop a brief local history inclusive
of every cultural groups and make copies available. Schedule a speaker
to talk about the history of the local area/town. With Gather family group photos, with the name
of the Record the Spanish language lullabies
remembered by patrons, and have a station with poster information set up
for patrons to listen. |
Invite
patrons to share their potted medicinal plants. Put on a display with
English and Spanish identities and what they are used for. Invite patrons to share their talents in an afternoon of live guitar music, and art/crafts displays. Serve refreshments. Hold sing-a-longs of Spanish folk and children songs with words for the parents to take home with them. Children's story-telling with bilingual books that parents can then check out. Invite senior citizens to share their personal stories, oral history night. "When I first moved here . ." Invite patrons to share their stories
with children, "When I was little. . " Play reading night, with segments or scenes from classic Spanish language plays.
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SEASONAL: Recommended web sites can be prepared for each of the following: |
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Before
school starts: Hold a Loteria night for everyone. Ask service
organizations to supply the gifts of school supplies, pencils,
notebooks, erasers, backpacks, etc. Prepare bookmarks with historical
tidbits and distribute.
Before Halloween and Dia de los Muertos: Working with the local schools, organize a Calaveras writing competition.
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Before
Christmas: Tamale demonstrations
by different countries with recipes.**
Before Easter: A demonstration of how to make Cascarones and a display by different countries.** Before Mother's Day: |
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ALL of us have professional and personal contacts who can support our efforts to celebrate Hispanic Heritage Month. Work with a local committee. If possible, it would help to make it a city event if the committee was appointed by the city council. Use the Historical mini-articles to promote the month. Use the articles on radio and cable. Publish them in the local newspaper, industrial and community group's newsletters. Condense the information for a posters and distribute for use in public buildings, such as libraries, post offices, city hall, police stations, recreation and senior citizen centers.
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(1) Seek out local Hispanics who have traced their roots back to the colonial periods. (3) Supply information/articles on early historical figures and
historical sites to the local school media centers.
(6) Identify Latin America citizens, their lives and accomplish- Their
migration into the U.S. is fairly recent.
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(14) With local media, run a writing contest Award: "My Grandfather/Grandmother/Great Uncle came/was/did. ."
(15) Run a Calaveras poetry contest, with poems written about a family member. AWARD.
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GENERAL SUGGESTIONS TO GAIN LOCAL COMMUNITY
SUPPORT
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Each community is different, but all have many of the same agencies and services. As President of the Society of Hispanic Historical and Ancestral Research and Chair of the Hispanic Heritage Committee of Orange County, we participated in genealogical, historical, and heritage presentations, displays, and/or events throughout the community. Your organization can reach out to the community and make a difference by adding the historical dimension to cultural festivals . You can lead the way by sharing your personal family history with pride. 5 STEP PROGRAM: A. Assess your member resources: 1) What research location and surnames are your members involved with? 2) What expertise do members have, both in their area of research and other areas, such as speaking skills, writing skills, computer knowledge, artistic/craft skills, photography, heraldry, period costumes, foods, music, printing and publicity experience. What contacts do members already have? Active people are usually involved on many levels, professional organizations, service organizations, churches, schools, library boards, etc. Also members who have lived in the same area for many years have friendly contacts and rich human resources. 4) How are your members currently employed, or if retired what was their field of employment? B. Prepare a portable Family History/Heritage display. 1) Compile a list of Hispanic annual events. 2) Compile a list of annual events community events open to the public 3) Through member contacts, connect with the organizers of the above events and offer to participate. 4) Be alert to reunions, Hispanic Heritage Month events, school events and offer to help them to prepare an event and/or prepare the entire program. C. Compile lists of the following: 1) Genealogical societies within driving distance, regardless of researching interest 2) Historical societies, local, county, and state. 3) Historical Museums 4) Newspapers, radio stations, and public/cable television stations 5) Schools, elementary and high schools, county and state 6) Public Libraries 7) LDS Family History Center 8) Churches 9) Colleges 10) Recreation Departments 11) National Parks Ranger 12) Hispanic Chamber of Commerce 13) Missions 14) Mayor and City Council 15) County Board of Supervisors 16) Hispanic service organizations 17) Hispanic artists, entertainers 18) Book stores 19) Youth groups, Girl's Scouts, etc. 20) Commercial agencies, departments stores D. Reach out to the Anglo Community Strengthen your local base through cooperative programs with the above groups. Help local groups to understand the Hispanic presence in a very positive and friendly tone. Devote a generous expenditure of time and information to non-Hispanic groups. Give experience to members to increase leadership skills. Give opportunities to members to share their information. Acknowledge, promote and emulate the good works of other groups. E. Publicize your activities Contact your local newspapers and alert them to any presentations, displays, or events. Send news releases. We need to change attitudes. We need to change images. We need to change stereotypes. We need to help families find one another. We need to help heal a nation of historical neglect and abuse. We need historical fairness. |
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Thirty years ago, responding to the growing demands for recognition by many
Hispanic organizations, a
Joint Resolution (H.J. Res. 1299) was approved
September 17, 1968 by the U.S. Senate and House of
Representatives, 90th Congress.(l) The resolution was passed by 'voice vote' indicating obvious solid
support, not requiring a vote count.(2)
Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That the President is hereby authorized and requested to issue annually a proclamation designating the week including September 15 and 16 as "National Hispanic Heritage Week" and calling upon the people of the United States, especially the educational community, to observe such week with appropriate ceremonies and activities.(3) The time period was selected to tie in with the celebrations of Mexican Independence Day and other Latin American Independence Day celebrations commemorated in our country during September 15 and 16. (4) Since 1968, presidential proclamations have been published, honoring Hispanic Heritage Month, On September 4, 1974, Gerald R. Ford proclamation begun: "Our country's Hispanic heritage reaches back more than four centuries. When the Pilgrim Fathers landed at Plymouth Rock, Hispanic civilization was already thriving in what is now Florida and New Mexico. Since then the Hispanic contribution to America has been a consistent and vital influence in our country's cultural growth." (5) Unfortunately, asking the educational community to observe Hispanic Heritage in the middle of September when most schools are beginning a new semester resulted in very limited promotion. Teachers were too busy counting heads and distributing books. In 1974, President Ford proclamation expanded the call encouraging those organizations concerned with the protection of human rights to observe the week with appropriate ceremonies and activities.(6) Twenty years after the first resolution Public Law 90-498 was passed, Public Law 100402 was passed, August 17, 1988, again by 'voice vote' expanding Hispanic Heritage Week to Hispanic Heritage Month. (7) September 13, 1988, President Ronald Reagan spoke at the Rose Garden at the White House, remarking on the signing of the National Hispanic Heritage Week proclamation. "We have all been enriched by the contributions of Hispanics in every walk of American life. " In addition to the noted Hispanic leaders in attendance, he gave special recognition to Colonel Gil Coronado. ". .. I'm honored to welcome Colonel Gil Coronado (USAF). Due to his efforts, we're not just here to celebrate Hispanic Heritage Week but to announce that in 1989 the period between September 15th and October 15th will be Hispanic Heritage Month. It's an honor well-deserved. And you can thank Colonel Coronado, who's been a stout defender- of his Hispanic heritage and the United State of America." (8) President George Bush has embraced Hispanics with great understanding and warned, "We must never take our friends for granted." (9) "We are rural and urban; native-born and foreign-born; Hispanic and non-Hispanic, brown, black, white - but most of all, we are Americans. " (1O) Confusion about the Hispanic historical presence is understandable. Most textbooks gloss over the period of Spanish colonization, preferring to concentrate on the history of the formation and development of the United States. The Black and Indigenous historical interaction and presence within the boundaries of the fledging United States are well documented, via government and private records. Hispanic records are also available, but have not been as accessible. In addition to those Hispanics already occupying what became the United States, Hispanic migrations into the continental United States have continued from all parts of the world, bringing unique cultural variations on Spanish language-heritage individuals, Hispanics. President George Bush expressed his respect for Hispanic contribution in a series of messages on the observance of National Hispanic Heritage Month: "Perhaps no single ethnic group has had as profound an impact upon our Nation as Hispanic America. From the days of the first explorers in what is now Florida, Texas, and California, the Hispanic peoples have played a major role in taming this vast country and developing its abundant resources." (113 ".. . The values passed from generation to generation in Hispanic American families are values central to the American experience. " (12) We need to let the people understand that "What's good for Hispanic America will be good for the United States." (13) "While our Nation's history bears ample evidence of our Hispanic heritage, we cannot view that great heritage solely in terms of the past. Rather it is a living legacy. "(14) We ourselves as Hispanic Americans need to know who we are and share insight with the world, en herencia unidos. "Common cultural roots enable us all to seek a shared destiny for our hemisphere, for ourselves. "(15) It is indeed a challenge, but as President George Bush stated: "... Hispanic America is at her best when the challenge is the toughest." (16) President Reagan September l3, I988 closed with a borrowed phrase, "If only we are faithful to our past, we shall not have to fear our future." (17) Footnotes: (1) "With regards to 1968, the major sponsors of the bill appeared to be Rogers (D-Colorado) in the House, and Montoya (D-New Mexico) and Mansfield(D-Montana) in the Senate." Fax correspondence, July 17, 1998 from Dr. John R. Hébert, Senior Specialist in Hispanic bibliography, Hispanic Division, Library of Congress. Extracted information from references to the National Hispanic: Heritage Week supplied by Barbara Salazar of the Congressional Research Service. (2) Dr. John R. Hébert, July 16, 1998, phone interview. (3) Public Law 90-498. Approved September 17, 1968 by 90th Congress. (4) Senator Montoya (D-New Mexico), Congressional Record, September 12, 1968. (5) Gerald R. Ford, Proclamation 4310, National Hispanic Heritage Week, 1974 September 4, 1974. (6) Ibid. (7) Op. Cite. Hébert, "In 1988, the major sponsors were Byrd (D-West Virginia) and Pressler (R-South Dakota) in the Senate and McCloskey (D-Indianaj, Torres (D-California), Richardson (D-New Mexico), Myers (R-Indiana), and Dymally (California) in the House with a reference to Colonel Gil Coronado, who according to Mr. Richardson, : I especially want to complement Col. Gil Coronado, who apparently is the original inciter of this outstanding idea and passing it on to the gentleman from California (Mr. Torres)" (August 8, 1988) Congressional Record- House (8) President Ronald Regan, Filed with the Office of the Federal Register, September 13, 1988. (9) President George Bush, Remarks to the United States Chamber of Commerce in New Orleans, Louisiana, September 8, 1989. (10) President George Bush, Remarks to Members of the Hispanic-American
Community in Los Angeles, (11) President George Bush's message on the Observance of National Hispanic
Heritage Month 1989, (12) Ibid. (13) President George Bush, Remarks at the Annual Convention of the United
States Hispanic Chamber (14) President George Bush, Proclamation 6488 National Hispanic Heritage Month, 1992, September 2, 1992. (15) Op. Cit. Bush, September 20, 1991 (16) Op. Cit. Bush, September 8, 1989 (17) Op. Cit. Reagan, September 13; 1988
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Analysis
by Mimi Lozano Holtzman, Task Force Historian
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Now, THEREFORE, I GERALD R. FORD,
President of the United States of America, do hereby proclaim the The joint resolution entitled "Joint resolution authorizing the President to proclaim annually the week including September 15 and 16 as `National Hispanic Heritage Week'" approved September 17, 1968 (36 U.S.C. 169f) is amended -- (1) by striking "week including
September 15 and 16" and inserting "31-day period beginning September
15 (2) by striking "Week" and inserting "Month"; and (3) by striking "week" and inserting "month" Section 2. EFFECTIVE DATE. The amendments made by section 1 shall
take effect on January 1 of the first year beginning after the date of the
enactment of this Act.
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Report to the U.S. Senate Republican Conference on Hispanic Affairs
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*We recommend that legislature address the problem of
exclusiveness on the boards of private and public
organizations who receive
federal money intended to produce historical and educational programs. *We also propose that tax incentives be created to encourage
private funding for the production of media
show-casing minority culture
and history. These tax incentives would duplicate the ongoing enterprise and
empowerment zones initiatives. |
We learn EXAMPLES OF DRAMATIC ACTIVITIES FOR THE
CLASSROOM: |
1. Select a character of your own or use one from the noun list. 2. Describe your character's appearance by adding an adjective. 3. Explain your character's problem or situation by selecting rhyming verbs. 4. Develop your limerick using the
syllable count of 11-14 in the first line
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Un muchacho muy feo le gustaba bailar, Una muchacha bonita le gustaba cantar Un hombre barbaro en vez de fumar,
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NOUN muchacho muchacha senor senora senorita profesor amigo primo Mama Papa perro gato burro |
ADJECTIVE chico pequeno grande gordo alto delgado guapo bajo malo frio negro blanco fantastico raro bueno |
VERB acabar caminar cantar cerrar completar comprar contestar conversar empezar entrar estudiar fumar gustar hablar |
VERB invitar jugar lavar llamar llegar observar pagar pasar sacar terminar usar viajar visitar |
To write the skits, students can
be paired off to write the skit, then exchange with another couple to
perform the skit. |
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One-sided
dialogue Skit: Sopa Character #1 No puede usted comer la sopa? Pero es buena. Esta muy caliente? Esta muy fria? Pues que pasa? |
One-sided
dialogue Skit: Sopa Character #2 No, no puedo comer la sopa Le digo que no pudeo comer No, pero no puedo comer No, pero no puedo comer. No tengo cuchara! |
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One-sided
dialogue Skit: Economia Character #1 Desea usted algo? Si, senor, tengo un ejemplar nuevo
y muy hermoso. Vaya usted con Dios! No estudie
mas economia! Ya sabe usted bastante!
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One-sided
dialogue Skit: Economia Character #2 Si, soy estudiante y quiero comprar el "Tratado de Economia. Tiene una copia? Cuanto vale? Si es hermoso, pero muy caro. No tiene usted otro mas barato. No quiero gastar eso. No tiene uno usado? Si, pero esta en venta hoy dia? Adapted from Eusebio Blasco: Economia |
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SPANISH CREATIVE DRAMATIC SKITS Students can write the situation and perform the skit. What is needed is: characters, location, and a problem to be solved.
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Skit: Los Frijoles Characters: Mama, Papa, y Maria Location: Cocina Problem: Los frijoles estan quemandose y Papa va a llegar con hambre. Skit: Salir con Novio Characters: Abuelita, nacio en Mexico Mama, nacio en Texas Maria de quience anos nacio en California Location: Donde quieren estar Problem: Maria quiere salir con un muchacho. La abuelita piensa que alguien debe de ir con ella. La mama cree que es muy joven para salir con novio. Skit: La Tienda Characters: Alberto, el hijo de diez y seis anos es muy estudioso Papa, tiene una tienda Mama Location: En la tienda Problem: Alberto no esta ayudando porque quiere estudiar. Tiene un examen muy importante. Su Papa quiere que Alberto se atienda del negocio porque el Papa esta listo para jubilarse. La Mama quiere que un dia su hijo sea abogado. Skit: El Sobrino Characters: Un nino Una Tia Location: En la sala Problem: La tia quiere platicar con su sobrino. El nino puede comprender el Espanol un poco, pero no puede hablar el Espanol muy bien. |
DIALOG of the DEAD—An Interactive One-Act Play By Rubén Sálaz Márquez © Copyright 2005 by Rubén D. Sálaz
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Narrator (female), Chicano, Above-It-All, María (female), Latino, Immigrant (female), Hispano. Heckler, Policeman, Immigration Officer (female), Army Soldier, Sheriff, FBI Agent. Two male stage hands. Dual roles: Heckler/Sheriff; Policeman/Stagehand. Scene: The stage is dark and bare except for the Narrator standing behind an upstage, brightly spotlighted (overhead) podium. Behind her in the dark are six seated individuals: Chicano, Above-It-All, María, Latino, Immigrant, and Hispano. All are dressed in ordinary clothes of their choosing. The only thing they have in common is a luminescent cross-hair target painted on their foreheads. PART I NARRATOR: Ladies and Gentlemen, Damas y Caballeros, Bienvenidos. Welcome to this presentation on ethnic identity. Let me advise you immediately that the viewpoints presented here will not leave you unmoved. We encourage your sincere participation and we wish for everyone to consider what will be expressed, even if you don’t happen to agree with the various points of view. The effort is to reach a rationale consensus of opinion, despite the fact that we realize some people destroy unity by denigrating everybody else. There are also those who believe they must be the center of attention so they argue about everything. We are here to dialog, not argue. We have a right to disagree but we have no right to destroy. Please keep that in mind. In hopes that we will make progress in our communities, we will now begin our dialog. Speakers may use the podium or the entire stage. We conducted a drawing to decide on the order of presentations and as it turned out, the Chicano will be our first presenter. CHICANO: Thank you. I am a CHICANO. That means I recognize who I am: a mestizo, mostly Indian, part Spanish, part Mexican. I am proud to say I am descended from the Aztecs of the Valley of Mexico. The Aztecs came from Aztlan, a faraway place in the northland. They kept migrating south until they saw a sign, an eagle devouring a serpent atop a cactus and that became their home in the Valley of Mexico. The Aztecs became masters of a rich and sophisticated empire before it was destroyed by Spaniards. Chicanos are the mestizo race. We are proud to be who we are, no matter what anybody says, because we believe in self-determination. We have forged our own identity and have cut away the Spanish fantasies that plague our people. Chicano and Chicana artists often incorporate images of Aztecs like Quetzalcoatl and Cuahtemoc because they are proud of their indigenous roots. We have a history that goes way beyond the arrival of Europeans, Spanish or otherwise. We demand that this be respected and we show the way by respecting it ourselves. We realize we have been repressed since the United States took over the northern half of Mexico, today called the Southwest. People didn’t want to be called Mexicans because to the oppressors that was equivalent to greaser, wetback, or illegal alien. Nomenclature is a factor in our Southwestern reality. A whole menagerie of euphemisms cropped up and everybody could take their pick. Chicanos picked their name from the Aztec under classes, an offshoot of Mexica, combining Sheeka with the Spanish "ano" to form CHICANO, a distinct identity that recognizes our proud Mexican past that racists would deny us. We will not be forced into being ashamed of our indigenous roots nor our present working class realities. Most importantly we openly reject repression by dominant societies, whatever their origin. We acknowledge our deep cultural, racial, and linguistic differences from Anglo-Americans. We will actively seek social justice for our people as we widen their awareness of our history as natives of this land.. We have also endeavored to open the university ivory tower to the community. We demanded that courses be taught about our people and our communities. We demanded that courses be directed toward Mexicans in the United States. Subservience would not be the foundation for Chicano courses. Universities didn’t favor the movement but we forged classes because we struggled, channeled student indignation, and united with other non-white minorities. I think we’ve made progress. By necessity we are activists. First and foremost we will not reject our indigenous heritage. It doesn’t matter that we are attacked on all sides. We know who we are and we stand proud. We chose to use CHICANO as our name. Nobody shoved it down our throats. We chose it for ourselves. Self-respect starts with yourself. Look at how everybody else scurries around, toadying up to the powers that be. They’ll say and do almost anything to get accepted. That’s true everywhere but especially on the college campus. Chicanos or Chicanas will be or might not be accepted, but it’s under our own terms. And there is nothing to apologize for. Thank you. NARRATOR: Thank you. The Chicano seems to be saying "Know thyself." As I mentioned at the beginning, our participants have deep-seated beliefs and we advise everyone to weigh and consider them.. Our next presenter is Above-It-All. ABOVE-IT-ALL: I am an American, first, last, and always. It doesn’t matter where my ancestors came from. The only important thing is that they came HERE, to America, the good old U.S. of A. So what’s the problem? This is our homeland, this is where we live and are going to die. This is where we pay our taxes. This is where we get an education. This country, whether you think it is good, bad, or indifferent, is the basis for our culture. What came before, whether from Spain or Mexico or Timbuktu, is of no importance to me. When we go to war we wear the uniform of the USA. If we die on the battlefield it’s for the USA. I hope our country is always on the side of right, but right or wrong, it’s my country. Will we get veterans’ benefits? Social Security? Medicare? I sure hope so. But I’m damned sure of one thing: nothing is coming to me from Spain or Mexico, Aztlan, or any place else. Let me tell you what you already know. The language of the USA is English. Speak it, speak it well, then use another language if you want to or see a need for it. But don’t expect the rest of the country to fall into step with you. It won’t happen because you can’t change a country’s language or culture. It hasn’t happened in the entire history of the world. Don’t bother me about having another language, Spanish or otherwise. If I don’t need it for business or daily living there’s no need for it and that’s not an insult. That’s not racism because the language of this country is English. You say you’re being targeted by the police? Then why behave in a way that draws police attention to you? Why dress like gang members if you don’t want racial profiling? You tattoo yourself then you resent being treated like convicts? That makes no sense. Some people think they can cuss out the police and nothing should happen to them. You think that’s acceptable in some other country? Let me know when you try it. Are you going to be accepted in America? Maybe so, maybe not. It’s up to you to work on it because it’s a free country. That holds true for everybody. If you don’t like your neighborhood you have the right to move. That’s part of our freedom. That’s part of being an American. Do you think you’re going to be accepted by doing graffiti, fighting the cops, dropping out of school, doing drugs, or going on welfare? That’s downright sick. Let’s wise up. If you don’t like this country nobody said you had to live here. Be what you are, an AMERICAN, and learn what you have to learn to live a good life. What other country offers you anything better? Just about everybody wants to come here. We’re here and you don’t appreciate it? Wise up. You’re just making a lot of trouble for yourself. Thank you. NARRATOR: Thank you. Above-It-All believes we should recognize our American culture. Next we will hear from María, la Mujer. MARÍA: I am not particularly concerned with labels so I am here as your grandmother, mother, daughter, granddaughter. I have seen our communities torn apart by people like you who don’t realize we are viewed as one and the same, whatever your label. Women give us life but you, all of you, are responsible for our death, figuratively and often literally. What have you people done for your communities other than tearing them apart? We give you life then what do you do with it, THIS?! Where are the heroes and heroines of our people? Where are YOU?! I’ll bet you can’t even agree on that. You people will lead us to the grave. I believe hope will come from women. Thank you. NARRATOR (nervously): Ah, thank you. María, la Mujer, who believes we should, ah, recognize our responsibilities to community. Next we will hear from the Latino. LATINO: I call myself a Latino because that is what I heard growing up in Texas. Valid history tells us we are from the Latin branch of the human family. I believe many Americans shy away from history because they don’t want to face reality. Greeks and Latin Romans laid the foundation to what we now refer to as Western Civilization. People in Europe and the Americas are the beneficiaries of that civilization. Latin people can be justly proud of the civilization they created. We should be encouraged to be proud of our heritage, but valid history isn’t taught in the schools. The Germanics, Anglos as they usually call themselves, were the destroyers of civilization. When the Anglo barbarians finally conquered Rome our world was plunged into the Dark Ages. We didn’t get out of the Dark Ages until the Roman Empire resurfaced in Europe. The greatest king during the Middle Ages was Charlemagne but ordinary people know next to nothing about him, even after taking a high school course in World History. We are bombarded with stories about King Arthur, who was never a real person, and the Knights of the Round Table, who never existed either. The movies make you think he was the King of England when in fact he was always and is now only fantasy, along with his knights of the round table. This fantasy heritage is pervasive in the minds of most Americans and some get angry when you tell them King Arthur was never a real person. You might say: So who cares? What happened a thousand years ago doesn’t matter now! That’s a standard reaction. But if you rely on fantasy instead of valid history you have other fantasies that skew your life. Take the fantasies of the West about people like the Texas Rangers or Wyatt Earp. Yes, now we’re hitting closer to home, aren’t we? The Texas Rangers were ruthless killers who would shoot you down or in the back before they asked any questions. And being unarmed didn’t matter to them. They were Nazis on a smaller scale but people won’t say that because they are afraid of the consequences. I have often wondered why our people accept all the abuse that is directed at them. One of the few to fight for his rights was Juan Cortina, who is still being vilified in warped Texas histories. But how many Latinos know Cortina’s story? I’ll bet most of us don’t know much about him. Why don’t our people stand up for their dignity and self-respect? Why are they constantly tolerating insults? Why don’t we promote valid history about men like Juan Cortina and Elfego Baca instead of accepting the Hollywood dream factory of sheer fantasy? Take Wyatt Earp as an example. He was a pimp and back shooter. Yes, that’s the historical truth. The "glorious" thirty-second fight at the OK Corral was over who would control the prostitution industry in Tombstone. They don’t mention that in the movies or even most books. Let it be said once and for all that Wyatt Earp worked in the prostitution industry of Tombstone, Arizona, was a back shooter, a bushwhacker who finally had to flee from Arizona because he shot down his enemies in the back as they were riding by. Americans get their sense of history from the movies. The nonsense about two gunmen walking toward each other on main street is Hollywood fantasy. Most of those guys in the West were back shooters but now they’re made out as heroic gunmen. Earp and Doc Holiday were anything but heroic yet they continue to make movies about them. Movies make you think that John Wayne created the West. He didn’t and neither did anybody else from east of the Mississippi. Tejanos created western ranching in Texas, Californios did it in California, and Hispanos in New Mexico. Why don’t you see to it that your children study about themselves and their valid history? Yes, you and me, the whole community is to blame because we don’t bother to educate our kids. We leave it to the schools, and all they really get there is that Latinos are vile people while the heroes are individuals like Davy Crockett who came from east of the Mississippi river, all speaking English. Incidentally, Crockett at the Alamo is about as big a myth as King Arthur. If you don’t study your real history you are confused or lost. I’m sure you’ll see what I mean just by being here tonight. Stay tuned. Thank you. NARRATOR: Thank you. Our Latino seems to be saying that we have to know our history in order to know ourselves. Next we have perspectives from the Immigrant. IMMIGRANT: I am in this country because I like it here. I’ll bet you’ll never guess what I like the best. It’s BOOKS. This country is fabulously wealthy in BOOKS and that’s what I like best of all. Most people think immigrants are out working in the fields or in construction. That isn’t the case for everyone. I started in the fields as a little girl then I got a janitor’s job in a library then I worked my way into different aspects of library work. Someday I hope to finish college work in Library Science, si Dios quiere. It hasn’t been a piece of cake by any means and I’ve encountered people who don’t think I have the right to work in a library. They didn’t mind when I was cleaning toilets but some sure resent me now. I guess that’s the way it’s always been with immigrants in this country. I love it anyway. But I’m aware of very real dangers. For example, it has been documented that a total of 4,742 Americans were lynched between 1882 and 1968. Of these 3,452 were African Americans. No one has studied how many Hispanos were lynched. That is still to come. So living here isn’t just a piece of pie. Another of the things I like about American life is that you have to rely on yourself. Let me start by saying we immigrants have paid the price for coming to the United States. Let me set the record straight on what immigrants are doing for this country. Immigrant workers, legal or otherwise, will pay around $500 billion into the Social Security system during the next twenty years. Immigrants collectively earn $240 billion a year, pay $90 billion a year in taxes, and only claim a return of $5 billion per year. That’s an 85 billion dollar profit for this country. If you don’t believe me check out People for the American Way. We’re get accused of taking away American jobs! ¡Mentiras!
We do the work Americans won’t do. Now that I’ve worked my way
up the latter, now I’m taking away an American’s job? Don’t
kid me. Nobody wanted to start with janitor work so they gave me the
job. I did the job and I’ve climbed up the ladder of opportunity.
We immigrants are the work ethic of this country. Now that’s what
we do for Americans like you and for your wonderful country. Muchas
gracias. NARRATOR: Thank you, señora. That information is very interesting and certainly a revelation to me personally. Next we have the Hispano. HISPANO: Thank you. There are any number of ethnic labels used locally, regionally, and nationally. Some are positive, many are derogatory. This applies to all ethnicities which comprise the population of the USA. Despite the belief of some to the contrary--"It’s their name for us" they like to say--the label used historically for New Mexico’s Spanish speaking population is and has been Hispano, Hispanic in English. Is it really "their name for us"? No, it isn’t. I agree with Latino that we don’t study our history. And by the way, I don’t believe HISTORY is boring. The word HISPANO has its roots in a history that is more than 3000 years old and it goes like this: at around 1200 B.C. the Phoenicians were the first to record visiting a land which they referred to as Hispalis, the Iberian Peninsula, and to the people living there as Hispani. So Hispani is the name given to us some 3000 years ago. When the Romans conquered the area they named it Hispaniarium which later became Hispania and the people were referred to as Hispano. To this day, the people who came out of Spain and Portugal are referred to as Hispano, as are those Latin Americans who became products of the basic cultures of the Iberian Peninsula, Spain and Portugal. And no one speaking English gave it to us. Yes, we all recognize that we are AMERICANS. Everybody knows that, but that isn’t the point. The reality is that we are not accepted as equals by racist Americans. Notice that I am singling out ONLY racists. Furthermore, be aware of differences which exist amongst our people: we Hispanos of New Mexico didn’t come to the USA, the USA came to us. We’re not immigrants coming to the United States. We didn’t change out names so we could be "Anglos" the way so many Ellis Island immigrants did. We had a long history before we were made citizens of the USA. Indeed, our Spanish history is longer than our USA history. Understand the point that I’m making: historical New Mexicans are not immigrants who came to the USA. Some people recoil against the idea that New Mexicans are Spanish. You know why they do that? Because they have bought the racist concept that "one drop" of blood can make you inferior. So if you have "one drop of African blood" that makes you a black person. If you have one drop of Indian blood that makes you an Indian. And so on down the line. The "one drop race theory" is ludicrous on all counts but it is basic to racist American psychology. And some of our people have bought it. That’s why they ridicule anyone who refers to himself as Spanish or Hispanic. I’m sure you can make a case for use of Latino. We are part of the Latin family, but so are Italians, Portuguese, French, and Romanians. How come they don’t refer to themselves as Latin Americans? That’s what they are, just like us. The label Chicano doesn’t exist in any historical document as far as I know. There is no reference to the label used by any historian before the twentieth century, as far as I know. Being barrio slang, it was used sparingly in the 1940s but became a rallying point during the Civil Rights struggles beginning in 1964 to 1970. The Chicanos, often militant, some people referred to them as militontos, made demands at the college level and some new courses were initiated because of the pressure. That’s about as far as it went because the community didn’t embrace the militancy or the idea that anyone who didn’t use CHICANO was a phony, a "Tío Taco" sellout, someone pretending to be "pure Spanish," which Chicanos ridiculed as ludicrous fantasy. A fratricidal situation developed that is recognizable to this day. Maybe that’s why we’re here right now?? Chicanos laud their Indian blood, which is fine, but at the same time they denigrat the Hispanic past. Put succinctly, Chicanos became as virulently Hispanophobic as any racist Skinhead racist who hated Spain and its Catholic Church. For example, in Albuquerque some so-called Chicanos worked against honoring Juan de Oñate in observance of New Mexico’s 400th anniversary. That’s a historical fact. Despite the fact that Indians don’t consider Chicanos to be blood brothers, Chicanos, seemingly omniscient, promote the idea that Hispanos are more Indian than Spanish. How do they know? "Well, one drop of Indian blood makes you an Indian, that’s how." That’s American racism, pure and simple. Like American racists who fancied they were fighting for purity of the white race, Chicanos have made demands in favor of the "mestizo race" where race mixture is the all important reality. Land grant swindles, failing public schools, the hell of drug abuse, grinding poverty, illiteracy, poor academic achievement, all are subordinate to acknowledging race mixing. And in the mixture the Aztec Indians, who by the way came from Siberia if you have studied anthropology, not some fabled Aztlan, are claimed and lauded as progenitors of Chicanos. How is it possible that Chicanos from everywhere came only from Aztec people? What happened to the hundreds of other tribes? There was no mixing with the other tribes who lived all over Mexico and the Southwest? The truth be told, the Aztecs were conquered by Spanish-led Indians who hated the Aztecs. Why isn’t that historical fact acknowledged? Why do we ignore historical realities like the fact that the many Indian tribes in the Valley of Mexico hated the Aztecs as war mongering cannibals who believed in daily human sacrifice? Why aren’t we aware that the flesh of sacrificial victims was sold in the market place as food? The Aztecs are now often portrayed as heroic while Cortés and his Christian handful of men are villainized, the latter of which fits nicely into "Tree of Hate" American psychology which has always been used against us. Are Chicanos in league with American racism? Speaking historically, the people of California referred to themselves as Californios, those of Texas as Tejanos, the New Mexicans as Hispanos. Genome testing has now proved that human DNA is 99.9% exactly the same throughout the human race so racist ideas of "purity" or "mixing" are invalid, in reality more social than science. Furthermore, use of the label Chicano was doomed from the start because there is not now nor has there ever been historically a Chicano community. The effort came from individuals at various universities, especially in California, and never became the fabric of community life. Latino is still the preferred label in Texas, as is Hispano in New Mexico. Take a quick look at the various organizations in Albuquerque: the Hispano Chamber of Commerce, the Hispanic Roundtable, the Hispanic Culture Preservation League, American G.I. Forum. None of them employ the Chicano in their organizational name. Individuals can use whatever name they wish. My feeling is that hate should not be fomented by anyone. Live and let live. We all hate war, disease, ignorance, racism, and all those ugly things, but we should not hate each other or we could wind up in crematoriums, one group at a time. I invite you to read the short story, THE WALL, which has been published on various websites. Thank you.
PART II NARRATOR: Thank you, Hispano. Now we will have a short rebuttal period— HECKLER: (seated in the audience area and yelling) WHEN ARE YOU GOING TO DISCUSS THE NAMES THEY REALLY CALL YOU?? NARRATOR: (startled but peering into the direction of the voice) Excuse me? HECKLER: I said why not discuss the names they really use? NARRATOR: (trying to be accommodating) Sir, I don’t know what you mean. Like what? HECKLER: Like GREASER. Don’t tell me you’ve never heard it!! NARRATOR: Well, yes, of course, but sir, at this juncture you would have to be on stage in order to raise such questions. HECKLER: (Taking it as an invitation he strides onto the stage and into the spotlight.) OKAY, it’s time to tell it like it is. When are you going to face reality?? You say you’re Chicanos, Latinos, Mexicans, Spanish and all the rest, but what you really have to confront is when they call you a greaser, a spic, a pocho, a surumato, a hodge-podge of mixed-blood mongrels of the human race but little removed from savagery, on par with Indians and blacks. NARRATOR: Sir, I meant to say we will open it up for questions at the end. And the first thing I would require is respect for all people. HECKLER: Let’s not waste anymore of my time. Address the real issue: why do Americans think of you as degenerate GREASERS?! NARRATOR: Sir, you’re going to have to leave the stage but let me say that we are not responsible for racist societies that have targeted Amerindians, Africans, and Mexicans. HECKLER: There you go again, avoiding reality. Why not say redskins, niggers, and greasers? Afraid to look the situation in the face? NARRATOR: Sir, that’s enough. (Looking to the wings.) Some one get this person out of here. HECKLER: Face American reality: a white skin symbolizes the light of knowledge, religious purity, the beauty of innocence, faith, true joy, and life itself. That’s what people believe and you guys haven’t even touched upon it. Integrity is the key, along with humanity and high chastity in women. CHICANO, ABOVE-IT-ALL, LATINO, HISPANO: Are you kidding me?! HECKLER: A dark skin is the sign of darkness, wicked mongrelism, punishment and suffering, ignorance and superstition, a lack of hygiene, pervasive squalor, laziness and misery, decadence and death. Those are the real issues that you have to discuss if you really want to face reality. [Two burly stage hands come on stage and forcibly drag the Heckler away to the wings while he continues to express himself until his voice is suddenly silenced.] You stand here and laud your mestizo mongrels?! [To the stage hands as they drag him offstage.] GET YOUR GREASY HANDS OFF ME!! You’ll hear from my attorney!! When will you people ever learn?! You’re nothing but rejects like everybody says! You’ll hear from real AMERICAN LAW!! PART III NARRATOR (slightly shaken): I apologize, ladies and gentlemen. We didn’t intend that scene, it’s not part of the program. We’re back to normal again. As I was saying before we got interrupted, we will now have a short rebuttal period in which our presenters can clarify their commentary if they wish. We will maintain the order of presenters by beginning with our Chicano. CHICANO: Thanks. As you have seen ladies and gentlemen, that’s what we have to confront. How are we going to do it? The racist practices witnessed on this platform are symptomatic of stubbornly held ideas that include, first, denying there is a war at home along with today’s wars abroad, and the two are intimately connected. Second, denying that both are racist wars, as well as apparently forgetting that U.S. foreign policy is fundamentally rooted in American racism. In 1500 the invaders arrived to take the land and the woman, and then systematically worked to destroy the culture. The Europeans came from Spain and later from England. Then came the Dutch to sell slaves, and even the Russians came. The Chicano has a history of activism and cultural survival or we wouldn’t be here. It was the Chicanos who organized the Mexican American Civil rights movement during the late 60's and early 70's. So how should we activate today? The same as yesterday: you’ve got to have huevos. Do you really think these eunuchs here tonight are capable of providing you with leadership to face the realities of this country? You have to come to grips with who and what you are. Only then can you face reality and work for your goals. And let us admit that we have to study our history if we are to succeed in American society, despite its penchant for fantasy as reality. But you don’t have to be Euro-clones to be happy or fulfilled. Chicanismo always was, and is, an idea. We all know, of course, that you cannot kill an idea. Today, in widespread educational circles, the idea lives. We see the elements of El Plan de Santa Barbara bearing ripening fruit, such as bilingual education, multicultural perspectives, and the recognition that Chicano history is very relevant for today's well-rounded education and for the self-esteem of Chicano and Chicana students. Chicanismo, therefore, is not dead. It is our best weapon against American racism. Thank you. ABOVE-IT-ALL: I believe in American progress. I believe in improving what went before. This does not include being "different," not even being perceived as different. When you belong you want to be like everybody else. Being different is antagonistic, a threat to security of the whole. It is dangerous and calls for incarceration, deportation, or being put on a reservation. If you want to be happy, if you want salvation, ACCULTURATE. If that means being Germanic in the British sense, so be it. The professor at UCLA had it right when he said acculturation, through education or the work place or whatever, was the key. IT’S WHAT ALL OTHER IMMIGRANT GROUPS HAVE DONE. Why should you people be the exception? Furthermore, it’s time we started talking like AMERICANS to everybody here present and the rest of the world. You know what I would like to hear coming out of Americans from here to the White House? That America is for AMERICANS. It’s time to hear that since Congress does not want to spend any more money on the current war, that our mission is complete. All American forces and personnel will be out of the war zone within 30 days! We should create two lists that include all of the industrialized nations of the world. The short list contains the names of countries who went into the war zone with us. The longer list contains the names of countries who did not. So be informed that, effective immediately, countries who did not help us in time of war will no longer be eligible for any kind of foreign aid from the USA. We figure the money saved will pay for the war on terror, which we thought all countries wanted to combat.
Nearly a century of trying to help people like you and around the world has only earned us the undying enmity of just about everyone on the planet. The world can now take care of itself. It is time to eliminate hunger in America. It is time to eliminate homelessness in America. It is time for America to take care of its own. And if you don’t like it, no one will stop you at the border when you move out. If you want to progress, be an American. If you don’t want to be one, there’s plenty of transportation out of here. If we want the same rights and privileges as every other American we have to be true Americans. When in Rome, do as the Romans. Well this is America and we’re as American as anybody else. GOD BLESS AMERICA. This is my country and no one is going to take it away from me. NO ONE! And that includes everyone here.
It is our responsibility to undo the mental brain washing imposed on us, making us believe that we who reside in the United States of America are different. We are not different but we are one. "Nosotros somos uno." We are the same Mexicanos/Mexicanas that at times we see at the
borders -- barefooted, hungry, and chained. They are our sisters and
brothers. These Mexicanos are related to all of us. We are one, and
there is no river, no border, no agents or Minutemen that can ever
stop the process of evolution. Being a woman hasn’t absolved me from any responsibilities to God, country, family or community. I call for all women and men to join together to pay respect to mother earth and to women for being life givers and keeping our cultural traditions alive. Thank you. LATINO: We need to learn to appreciate each other. Most people do not realize that many doors were opened for la Raza because of the sacrifices of many of our past leaders. Corky Gonzales was one of those leaders and a personal inspiration to me. I remember him fondly because he told me once If there ever was a fight for rights, to invite him and he really meant it. Corky was one of the leaders during the Mexican American Civil Rights Era during the late 60's and early 70's. He did much to improve conditions in Colorado and to promote communications. César Chávez improved conditions in the farm fields. Others worked valiantly to improve conditions in the cities in California, Arizona, the Mid-West, Oregon and Texas. There were leaders like José Angel Gutiérrez and Reis López Tijerina who also did much for the people, even if the ordinary Fulano doesn’t know it. An organization that has not received its due is the Brown Berets. The Brown Beret National Organization of 60 chapters had to take a lot of the reactionary flack, but because of its sound structure, they contributed to much of the youth development and safety in the field. The Berets were able to organize many events across the nation despite disruptors, and police provocateurs. The Berets went to jail more than anyone because they were effective and not afraid to practice their civil rights on the streets. We must ORGANIZE. You can’t wait for white activists to do it for you. We all know that white activists can wage passionate campaigns against oppression and human rights abuses in Chile, El Salvador, South Africa and such, but NOT in the ghettos and barrios of their own cities. WE have to do it. Thank you. IMMIGRANT: I am shocked beyond belief at what I have witnessed on this stage. What is wrong with you people?! In my native country poor people don’t get their kicks by fighting each other. They realize the oligarchies and global corporations are keeping them underfoot and poverty stricken. Why do you hate each other so much?! Do you really think that blood is the thing that matters? So you are Chicano or Hispanic or Spanish or Mexican or Indian, so what, if you’re poor and uneducated? So you’re a mestizo! What of it?! So you’re Indo-Hispano or Mexican American or Spanish American. I’ve heard one person say he was no longer a Chicano but rather an Aztlano! Who cares if you can hardly read or write English or Spanish? I’ve met tons of ordinary people who don’t respect anybody and numbers of university professors who think they’re gods! You are the only people I have ever met who fight each other over labels or blood instead of oppression, crime, poverty, exploitation, lack of education and all those things which most people value. What planet have you people been living on? You have millions upon millions of brothers and sisters in this country but for you people I guess they are just someone to fight with instead of for. I have lived next to Indian villages and there isn’t a single person on this stage whom I would consider to be an Indian. Neither are you Spanish unless you were born in Spain, and I doubt that too. The people I have met in this country are German, Irish, Italian, Polish and all the rest from all over the world. They came here for a better life but all you people want is to fight each other. Get ready. We, all of us, will soon be obsolete, irrelevant, or dead. HISPANO: I don’t believe that everything that came before is "dead, obsolete, and irrelevant." Neither do I believe that Chicanismo is the only key to "the good life" because we all have a right to pursue whatever we believe is the essence of happiness. Acculturation is "one size fits all" but so is "Chicanismo," whatever that is. Maybe Aztlanismo is next?! Maybe the Chicano will tell us. For my money, all its done is fragment our communities with all kinds of animosities. Look at what’s happened right here on this stage. NARRATOR: We will now open up the discussion to any presenter who wishes to add something by way of summation. CHICANO: El Movimiento is who and what we are, beyond our Our people in 1848 were Mexican citizens, and the U.S. promised to respect their rights as such, whether they chose to remain Mexican citizens and relocate, or if they chose to stay where they were and eventually become citizens of the United States. The federal government also set about determining how much land belonged to Indian peoples under the terms of the Treaty. In California, they asked the people in 1851 to provide proof of their land grants and pretty much accepted all of the land claims that were filed. The federal government lost half of California and realized that it had made a mistake. If you really have Article VIII rights, real property rights, you as individuals and as a people have superior rights. If we can establish that you have Article VIII rights, you are the sovereign. If you are the sovereign, you can say, 'I don't care what you pay; we will not sell." Indians are in a good position for court cases. All Latinos have the obstacle of proving they were defrauded out of their lands. The crux of the struggle is for the LAND. If you don’t see it, your head is buried in the sand. MARÍA: Our basic focus has to be the family and especially our
children. The military are trying to sign up our kids to go fight
poor people from some other nation. We must recognize reality.
Across the country, parents, teachers, and activists are taking
action to protect students from the lies, manipulation, and abusive
tactics of military recruiters who are going into the poorer
communities and trying to recruit our young people to fight their
hateful wars. Rich kids aren’t targeted, just the poor. Recruiters have no place in public schools. They are predators
who HISPANO: It’s time to act. If you lived through the struggles the 60's and 70's you know what price has been paid. It's our youth that doesn't know. They have it easier than we did, thanks to all those paladins that opened the doors of opportunity. To continue the struggle is the ultimate sacrifice. We must combat historical amnesia. It's more complex than just plain amnesia. Perhaps it should be characterized as cultural amnesia or cultural schizophrenia because the fatal flaw in our armor is the fight over European or Indio roots. This fight is destroying all of us, whether we admit it or not. IMMIGRANT: Education is the key. According to the U. S. Department of Education, 37% of Hispanics do not finish high school, compared to the national average of 15%. In fact, overall statistics show that Latino students do not succeed as well as non-Hispanic Whites, African Americans or Asians. They have higher dropout rates, lower test scores, and fewer college graduates, leading to less involvement in community affairs. We must stress education to all our people. Without education we will always be viewed with contempt and we won’t be able to defend ourselves. NARRATOR: I am privileged to be able to draw this dialog to a close. Like everyone here present, I too have something to say by way of summation, even though that really isn’t a Narrator’s role. I have my commitment to our people so let me just state this generation is being put into competition with workers from all over the whole globe by the giant corporations. The trend is a race to the bottom for the young of the world, including the USA, and especially the barrios and ghettos. What you did for your kids está a todo dar. My entire family has achieved lots and I assure you, not one of my children, nieces or nephews has ever had to shine shoes in downtown Los Angeles to help the family make ends meet. I hope I'm not speaking for myself, that I'm not the only one that made a better life for my children and the children of others. That would be a disappointment. But the next generation will likely have a harder time doing the same for theirs over time. My hope is that whatever we do to make a good life for ourselves -- whether we become teachers, or social workers, or business people, or lawyers, or poets, or scientists, or artists – my hope is you will devote part of your life to making this a better world for your children, for all children. My hope is that the next generation will demand an end to war, that future generations will do something that has not yet been done in history and wipe out the national boundaries that separate us from other human beings on this earth. I will now give our presenters a brief moment for one short, final comment. PART IV [The four males step forward boldly, each wanting to make his last comment before the others. They jostle and push each other disrespectfully until finally each one has the following to say.] ABOVE-IT-ALL: When I write the Chicano version of ROOTS, you know what I’m going to call it? GRASS! CHICANO: I am a Chicano from Califaztlan and I’m going to nominate each one of you for a "Purple Shaft with Barbed Wire Cluster"! LATINO: If I’m a Pachuco from Pachucoville…¿al cabo que anyway what? HISPANO: Get rid of the confusion and fratricidal blood letting. Get a life! ALL Four Males: WE HAVE MET THE ENEMY [each one pointing at the others] AND THEY ARE YOU!! NARRATOR: (Trying to prevent the four from coming to blows.) Please: let us maintain our composure. Think of what kind of example you are setting!! [The lights flicker in a strobe effect as the men begin fighting in slow motion, punching and kicking, the Narrator, Immigrant, and Maria in the middle but unable to stop them so the women scream. There now enters into the front of the audience the Policeman, Immigration Officer, Army soldier, Sheriff, and FBI Agent, all brandishing lethal rifles. The lights go up in strobe surrealistic fashion and remain throughout the following scene.] POLICEMAN: Everybody STOP WHAT YOU’RE DOING or you will suffer the full force of the law. You characters know I mean it. I SAID STOP!! [Everyone on stage stops and peers confusedly toward the audience.] FBI AGENT: [Addressing the audience.] This audience is under protective custody until everything can be sorted out. [The lawmen point their weapons at the audience.] Don’t try to leave the scene without prior approval. [The lawmen now focus on members of the audience, pointing their weapons at individuals. They respond in character to whatever comments are made by individual audience members.] SHERIFF: You, let me see your ID…I said let me see your ID. ARMY SOLDIER: Of what nation are you a citizen? What proof do you have? IMMIGRATION OFFICER: Do you have a passport? What do you have to prove your identity? POLICEMAN: Do you speak English? Speak up now! What kind of an accent is that? NARRATOR: (Addressing the lawmen.) Hey, this is not part of the program. What are you doing? ALL MALE PRESENTERS: (Standing in a row on stage.) You can’t do that. THIS IS AMERICA! This isn’t a police state. We’ve got rights! [The lawmen all turn toward the stage, form a straight line, lift their rifles and when the POLICEMAN hollers "Ready, Aim, FIRE!" all rifles boom out in unison. All presenters and the Narrator fall down dead. The entire theater goes to black and we hear the song "Mañana" by Peggy Lee, sung in its entirety, as the finale. At the end of "Mañana" the house lights come up and all characters in the play engage the audience, with NARRATOR as MC, in a commentary-question-and-answer session.] Rubén Sálaz M.
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Wooden Ships with Wind Blown Wings, Choral Reading Una Rima de Gustavo Adolfo Becquer, Choral Reading El Burro Flautista por Tomas de Irarte, Choral Reading |
Salir con un Domingo Siete by Carmen Lira, Readers' Theatre ¿Quien Necesita Antiojos? One-Act |
Wooden Ships with
Wind Blown Wings |
|
Female Trio 1 | From far
across the sea they came, those brave explorers with Spanish names, searching strange lands for God and King, |
ALL |
in wooden ships with wind blown wings. |
Male Trio 1 |
Churning
seas, thirsting bellies and tongues to mast and faith they waiting clung. Sailors seeing sights unseen |
ALL |
wooden ships with wind blown wings. |
Female Trio 2 |
At last
the trip brought them to land, the weakened band on sand did stand. Continents, the oceans had been spanned |
ALL |
wooden ships with wind blown wings. |
Male Trio 2 |
Christopher
Columbus, a famous name, let's honor others with quiet fame. Heroes who after Columbus came, |
ALL |
wooden ships with wind blown wings. |
MALE VOICES |
|
Trio 1 |
Alarcon, Alvarado, Arellano |
Single 1 |
Bosques-Larios |
Duo 1 |
Cabrillo and Cardenas |
Trio 2 |
Coronado, de Ayllon, and de Leon |
Single 2 |
De Niza |
Single 3 |
De Salas |
Single 4 |
De Sosa |
Single 5 |
De Soto |
Single 6 |
and De Vaca |
Quartet |
Dias, Espejo, Ferrelo, and Gomez |
Duo 2 |
Gordillo, Guadalajara |
Duo 3 |
Humana and Kino |
Duo 4 |
Martin-Castillo and Mendoza-Lopez |
Duo 5 |
Narvaez, Oñate |
Duo 6 |
Pardo and Pineda |
Single 7 |
Rodriguez |
Single 8 |
Teran de los Rios |
Single 9 |
Tovar |
Duo 7 |
Vizcaino and Zaldivar |
ALL |
Wooden
ships with wind blow
wings Full
voice wooden ships Softer wooden ships Softer wooden ships Softer with wind Clear and bold blown Strong wings. Extended crescendo |
Suggestions
for Presentation |
The chorus
of each stanza should be spoken in slow, soft tones, extended like the
sound of whispering wind. The names of the explorers are shouted out like a muster call, varying both the speed and loudness. Grouping the voices much as a singing choir will add to the dramatic quality of the reading. A few period costume pieces worn by some of the readers will help set the stage. |
Una RIMA de Gustavo Adolfo Becquer Spanish Choral Reading adaptation by Mimi Lozano (c) copyright 1988 PARTS: Voices 1 >Male, Voices 2
>Male, Voices 3 >Female, Voice 4 >Solo Female Voices 2: y van al aire, Voices 1: Las lagrimas son aqua, Voices 2: y van al mar. Voices 1: Dime, mujer, cuando el amor se olvida, Voices 1 & 2: Sabes tu a donde va? Voices 3: Que es poesia? Voice 4: dices mientras clavas en mi pupila, tu pupila azul. Voices 3: Ques es poesia? Voice 4: Y tu me lo preguntas? Voices 3: Poesia . . . . Voice 4: eres tu. Gustavo Adolfo Becquer, Spanish lyric
poet. He was born in Seville in 1836 and died in Madrid in 1870. He was
considered the best of the late Romantic poets. The main themes of Becquer's
poetry are of longing and frustration. His use of language is simple under-
statement. The poem above is one of a collection printed in 1860 under the title of
RIMAS. Voices 1, 2, and 3: mixed voices All: entire chorus Solo, male Solo, female Voices 1: Esta fabulilla salga bien or mal, me ha ocurrido ahora ALL: por casualidad. Voices 2: Cerca de unos prados que hay en mi lugar pasaba un borrico ALL: por casualidad. Voices 3: una flauta en ellos hallo,que un zagal se dejo olvidada ALL: por casualidad. Voices 1: Acercose a olerla el dicho animal; Solo, female: Y dio un respolido ALL: por casualidad. Voices 2: En la flauta el aire, se hubo de colar; Solo, female: y sono la flauta ALL: por casualidad. Solo male: Oh! - dijo el Borrico: !Que bien se tocar! !Y diran que es mala la musica asnal! Voices 3: Sin reglas del arte, borriquitos hay que una vez aciertan ALL: por casualidad. Thomas de Irarte y Oropesa, Spanish author
best known for his fables in verse. He was born in the Canary Islands in 1750
and died in Madrid
in 1791. His satirical fables, which ridiculed contemporary
society, were popular
both in Spain and throughout Europe. His style was simplicity, ingenuity of story line and naturalness in the use of language. Characters: Narrator, Pobre, Rico, Brujas > 1, 2, 3, 4: Burro del Pobre, Burros del Rico PROPS: Two goiters to be made from a paper cutout or balloon. Attach one with masking tape to the left side of el Pobre's neck and one to the left side of el Rico's neck. Two ropes to attach to the donkeys and two signs: The poor man's donkey has the sign which reads, Un Burro and the rich man's donkey has the sign which reads, Cinco Burros. Five bags/sacks with ORO written on them. The readers are positioned as follows: The Narrator, Pobre, and Rico are on the left hand side (stage right when facing the audience) The Narrator stands on the extreme left. Next to him is el Rico and than el Pobre. The donkeys stand next to their owner. In the opening, the Narrator is facing the audience. The Rico and Pobre turn as their lines are to be delivered. After the Rico delivers his line he again turns away and remains until el Porbre re- turns from the woods. The Brujas are positioned on the right hand side (stage left when facing the audience.) They have their backs to the audience and do not face the audience until they start chanting their phrase. Narrator: Once there were two compadres, two friends. Both had a tumorous goiter. One of the men was very rich and one was very poor. The rich one was a stingy type . . Rico: (Turns towards audience.) de los que no dan ni sal para un huevo. (Turns away from audience.) Narrator: El Pobre was a kind, hard working honest man who used to go to the woods every Saturday Pobre: (Turns towards audience.) a cortar
lena que vendia en la ciudad. (Cross towards Brujas, Narrator: One night el Pobre got lost . . Pobre: Y para poder ver donde estababa, se encaramo en un arbol. (Motion climbing a tree.) Vio una luz a lo lejos. (Motions looking
all around.) Se bajo y se encamino con su burro hacia ella. Al irse acercando, oio musica y carcajadas
y lluego vio una casa grande y elegante en un pedaso Narrator: El Pobre was surprised to find such a rich hacienda in the middle of the forest. Pobre: En puntillas se fue acercandose. (Tip toe.) Se escondio detras de una puerta (Use the
script as the door.)y se puso a curiosear por una rendija. La sala estaba llena de brujas mechudas y feas, brincando y cantando a gritos una unica cancion: Brujas: (All turn towards audience. Stand
hunched over bobbing head up and down to accent the Lunes, y martes y miercoles tres. Lunes, y martes y miercoles tres. Lunes, y martes y miercoles tres. (Whisper in unison the same phrase until the Pobre has made his addition. Lunes, y martes y miercoles tres. Lunes, y martes y miercoles tres. Narrator: The man soon tired of hearing the same phrase over and over and Pobre: en vocecilla de guecho dejo: (Change of voice.) Jueves y viernes y sabado SEIS. Brujas: (Freeze on the word SEIS.) Bruja 1: Quien ha cantado? Bruja 2: Quien ha arreglado tan bien nuestra cancion? Bruja 3: Que cosas mas linda! Bruja 4: Quien ha cantado asi merece un premio! All Brujas: Vamas a hallarlo. (All turn in different directions. Bruja 1 crosses towards him.) Narrator: The witches searched for the
source of the voice and quickly found El Pobre behind the door Bruja 1: Aqui esta! Aqui esta! Lo encontre.
(All the Brujas gather around him, pulling, hugging, kissing, Le vamos a cortar el guecho. All Brujas: Si, Si! Pobre: Eso si que no! Narrator: But before he realized what was happening, Bruja 1: ya estaba la protagonista
rebanandole el guecho con un cuchillo, (Motions as if cutting sin que el sintiera el menor de dolor y sin que derramara una gota de sangre. Bruja 2: Luego sacaron del cuarto de sus
tesoros sacos llenos de oro y se los ofrecieron en pago Bruja 3: Puseron los sacos de oro en el
burro (Attach 3 sacks of gold onto the donkey and give the Bruja 4: y el Pobre se partio (Standing
upstage of el Pobre motions as if giving directions to go over All Brujas: Y las brujas comensarron brincando y candando. Lunes y martes y miercoles tres. Jueves y viernes y sabado seis. Lunes y martes y miercoles tres. Jueves y viernes y sabado seis. (Repeat in a whisper getting softer and softer.) Narrator: Just as el Pobre was approaching
his village, El Rico (El Rico turns towards el Pobre Pobre: El probre que era un hombre que no mentia, le conto al Rico su aventura
sencillamente. Rico: El rico se moria de envidia! Decidio
ir al monte a cortar lena. Quien quita que me pase lo Narrator: El Rico took his five burros,
greedily hoping to return with not one burro loaded down with Rico: Al anochecer se metio el Rico en lo
mas espeso de la montana y se perdio. Se subio a un arbol, All Brujas: (Turn towards audience.) Las brujas estaban en lo mejor de su canto: Lunes y martes y miercoles tres, Jueves y viernes y sabado seis. Narrator: El Rico eager to fill his pockets with gold, did not respect the rhythm and rhyme of the Brujas song Rico: y salio con (Change voice.) Domingo siete! All Brujas: (Freeze with anger in posture and face.) Narrator: The witches were furious and bared their teeth like a dog about to attack. Bruja 2: Quien es el atrevido que nos ha echado a perder nuestra cancion? Bruja 3: Quien es quien ha salido con ese Domingo siete? Bruja 4: Encontraron al rico y lo sacaron a trompicones y jalonazos. Bruja 1: Vas a ver lo que te va a pasar.
Tenia un su mano el guecho del compadre pobre. Rico: en donde se pego como si alli hubiera nacido. Bruja 1 & 2: Lo echararron afuera con
mas golpes (Continue beating him until following lines Bruja 3 & 4: y se quedarron con sus cinco burros. (Lead donkeys away.) All Brujas: Turn with back to audience, stand shoulder to shoulder and repeat the chant in a low whisper through the end of the script.) Lunes y martes y miercoles tres Jueves y viernes y sabado seis. Narrator: Eventually, the bruised, aching
el Rico found his way home, but without any oro and Rico: Pero con dos guechos. Maria Isabel Cravajal wrote under the name of Carmen Lira. She was born in Costa Rica in 1888. She was a master of folklore and is best known for her Cuentos de la Tia Panchita, a collection of popular folktales written by her in simple, unpretentious style. |
¿Quien
Necesita Antiojos? |
SETTING: Art Gallery. The gallery walls are stark white and irregular in shape and position. On the walls are painted pictures in black and with heavy black frames. The pictures are completely abstract, just lines and circles and blotches. Upstage right, at an angle, is a door frame. Behind it, a white screen. Downstage of door, a table holding a stack of art show programs. Downstage left of center stage is a large oval framed metal drip-type sculptured piece. It is about 6 feet high and on a shining base. |
CHARACTERS: Characterization should be highly stereotyped and exaggerated. Enrique: Average height and appearance. He is wearing a dark blue suit and tie. Intelligent, open and receptive quality. Gloria: Small, young, studious female college student, sociology/philosophy major. She wears tailored clothes. Her hair pulled back into a pony-tail or bun. She has on extra large eye-glasses with heavy black frames and non-colored cellophane glasses. Anxious quality. Gallery Attendant: Short, bald man in a brown suit,
wears small glasses. He wears no tie, but a large metal medallion
hangs around his neck. |
SCENE: When the curtain
opens: Viewers stand in motionless, awkward poses looking at the pictures. Their backs to the audience. Attendant sits on the table with arms folded. His head is slightly bent. Guard stands to the left of the statue. His hands are behind him. He looks bored. Enrique and Gloria enter through the door. Gloria is first and is very loud and excited, but no one turns and looks at them except the attendant who sees possible buyers. |
GLORIA |
Aqui esta Enrique. . . . . . the Hidden Eye. |
ENRIQUE |
[Laughing] Y porque Hidden? Nosotros lo
ayamos muy facil. |
ATTENDANT |
Miss, Miss, don't you want a program? |
GLORIA |
Oh, yes, a program. We'll need a
program. |
ATTENDANT |
You'll need one too, Sir. |
[Enrique has been standing looking at the people. He does not hear the attendant. The attendant pushes the program into Enrique, who seems to snap out of it and takes the program.] |
|
ENRIQUE |
Yah? |
ATTENDANT |
A program, Sir. You'll need a program. (Opens
a program and points to it.) The price list is to the right of |
GLORIA |
Oh good, explanations. Whose? |
ATTENDANT |
Sometimes the artists, sometimes teachers or noted
critics. |
GLORIA |
Oh, I see. Good. Good. Come on Enrique, let's
look at them. |
ENRIQUE |
Yea. Them. |
[Enrique and Gloria walk around, downstage right
first. Gloria is looking at the pictures. Enrique is more
interested in the people. Gloria stops at the first
picture. She looks at it and then at her program to read the
explanation.] |
|
GLORIA |
Ay, que bonito, an internal sunset. Look Enrique
this one is about death. |
ENRIQUE |
¿Porque no se mueven? They're just standing there. |
GLORIA |
[Loudly] Who Enrique? |
ENRIQUE |
[Whispered] Them. |
GLORIA |
[Gloria looks around at the viewers. Then looks
at her program for an answer. Finding none.] |
ATTENDANT |
[The Attendant comes to their assistance.] May
I help you? |
ENRIQUE |
Yes, why aren't they moving? |
GLORIA |
Are we doing something wrong? |
ATTENDANT |
No, you just don't know the right way yet. |
GLORIA |
The right way? |
ATTENDANT |
The right way to view these paintings. It's written
down on the bottom of the program. See. . . |
ENRIQUE |
Absorbed in its essence? Absorbed. . in . .
its . . essence? |
ATTENDANT |
Yes, one must experience a union, a cosmic union with the
creative energy which flowed out through the
painter. You must become, not only one with the picture, but with
the painting and the purity of the truth |
ENRIQUE |
They're trying to become one with those paintings? |
[Loud buzzer goes off and the viewers immediately start
moving, extremely animated, whispering things to one another. They
turn towards the audience in couples or trios as they speak. The
Guard moves upstage in slow easy movements and stands with his back to the
paintings.] |
|
MALE 1 |
[Viewing painting 1 and speaking to Female 1]
The information is given at once. |
FEMALE 1 |
Yes, you don't have to explore it. |
ENRIQUE |
[Crosses to them.] Excuse me. Did you
say this [Pointing to the picture] is clear to you? |
MALE 1 |
[Male 1 and Female 1 look at each other, like where did
he come from. Then they look at Enrique and nod. Gloria seeing
that they are going to talk to Enrique, crosses to Enrique's side.] |
FEMALE 1 |
It's the abyss of existence itself - which is futile,
unjust and absurd. |
GLORIA |
It's an internal sunset, Enrique. |
MALE 1 |
Its the brooding vibration of the natural man who is dying
because of the absurdity of living. |
GLORIA |
It's an internal sunset, Enrique. |
MALE 1 |
Its the vibration of destruction. |
MALE 2 |
Yes, the vibration of destruction. |
ENRIQUE |
That one, too? [Crosses to picture.
The first couple continues looking at Enrique. Gloria follows Enrique,
crossing part way. Enrique looks at the picture from different
angles. Gloria looks at the program, searching for
understanding.] What's all mean? |
FEMALE 2 |
It's meaning is transparent. |
GLORIA |
It is? [Crosses to the picture.] |
MALE 2 |
It's terrible in its glittering purity of molten
fury. |
FEMALE 2 |
It welds the mind to the mind. |
MALE 2 |
The heart to the heart. |
FEMALE 2 |
The skin to the skin. |
MALE 2 |
The soul to the soul. |
GLORIA |
[Trying to understand.] Is it another
internal sunset, but before it even comes up? |
MALE 2 |
[Couples 1 and 2 shake their heads in disbelief with
Enrique's and Gloria's lack of understanding. They laugh loudly at
Gloria's comment. Male 2 raises his hand for quiet. No one
moves, even those with backs to audience. He speaks with
great strength and wisdom.] |
GLORIA |
[Mystified.] Oh? |
ENRIQUE |
What? |
[Those viewing pictures 2 and 3 turn around.] |
|
FEMALE 4 |
I just don't see anything pure about it. |
FEMALE 3 |
It's the substance, the pure sensuousness of abandonment
which gives it an impervious aura of innocence. |
MALE 3 |
Religion is the great remaining pocket of cultural
insanity and those two pictures radiantly release man from inhibitions.. |
ENRIQUE |
Are those pictures a comment on religion? [Crosses to a
picture, following the movement of the lines.] |
GLORIA |
[Reading her program.] It says that the
artist has the opulent genius to translate what he is feeling into the
vocabulary of art. And this painting is called, Spiritual awakening
1 [pointing to it] and this one is called Spiritual awakening
2. [Gloria crosses to Spiritual Awakening 2 and looks carefully at it.
It is clear that she wants to be an accepted part of the crowd.] |
ENRIQUE |
You mean he felt spiritual so, he painted a picture and
then it is spiritual too? [The crowd starts getting angry.] |
MALE 4 |
The last viewer with back to the audience, turns around
and makes a sign of peace.] |
ENRIQUE |
[Enrique looks at Male 4.
Enrique looks at
the program.] |
[The viewers become more angry and gather around
him. Gloria starts backing away from Enrique and joins the
others. The Guard watches quietly. The Attendant nods to both what
Enrique says and those things being said about Enrique.] |
|
FEMALE 1 |
That is the problem of being a middle-class immigrant. |
MALE 1 |
Yes, he has had no experiences of sacred depth. |
FEMALES |
[Chant in whisper] No experiences of sacred depth. |
MALES |
[Chant ] Middle-class immigrant. |
[Individuals shout comments to Enrique] |
|
ENRIQUE |
What do they mean? Middle-class immigrant. . |
MALE 2 |
You've survived, but haven't assimilated. [Three men pick him up, over their heads. Enrique struggles in confusion. The following lines are said as he is being carried out.] |
FEMALE 2 |
It goes beyond dress. . . |
ENRIQUE |
What? |
MALE 2 |
You need a different perspective. . |
ENRIQUE |
[shouting to Gloria] ¿Que quieren decir? |
MALE 3 |
You must see the present as we see the past |
ENRIQUE |
I don't understand. . |
GLORIA |
[shouts as if now understanding] Experience Enrique . experience. |
ALL |
[chant] Yes, You must see the present as we see the past |
ENRIQUE |
I can't . . I can't . . . |
ATTENDANT |
[boldly] But then you will see the pictures as we see them. |
ENRIQUE |
[boldly] I see the present, as I see the past. . . |
ALL |
He's has had no experiences of sacred depth. |
ENRIQUE |
I have my depth!!! |
FEMALE 3 |
Middle class immigrant. . . |
ENRIQUE |
[ignoring her] Gloria, it doesn't make sense. |
FEMALE 4 |
[agreeing with other female 3] Middle class immigrant. . . |
ENRIQUE |
I don't understand. . . [He has been carried almost to the door] |
GLORIA |
Enrique . . . concentrate. . . |
ENRIQUE |
Gloria, nothing is there . . . but . . |
ALL |
Sacred depth!!! |
ENRIQUE |
blotches . . blotches . . |
GLORIA |
[Loudly] Enrique, Enrique |
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Genealogy of a Border-Crossing Day by Galal Kernahan Mexico's Dia del Maestro crossed the frontier to become California's Day of the Teacher. No one is sure exactly when this happened, but it was eventually legalized by the California Legislature. There are rumors that first evidence of its
presence showed up in the form of small, hand-picked bouquets on
teachers' desks in some out-of-the-way San Joaquin Valley schoolhouse in
early Mary decades ago. What is known is that in the 1970s,
crowds began to gather yearly to honor teachers here and there
where there were concentrations of Latino population. Teachers are held in unusually high regard in Mexico. On or about May 15 each year a special delegation of classroom instructors are traditionally honored by the President, often at his official residence Los Pinos. Medals and honoraria are presented schoolhouse veterans of 30 years . . . and 50 years! Observances take place in villages and cities throughout the Republic. Our California legislation provides for non-mandatory in-school observances annually on the second Wednesday of May. There is a double purpose: to recognize teachers and to call the attention of young people to teaching as a worthy career choice. By late April, teachers retiring at the end of the school year in June have already taken steps toward winding up their instructional service. Day of the Teacher provides a timely occasion for students, their parents and other educators to pay tribute. Some school districts ay wish to call attention to Millennial Teachers in this Year 2000. These are credentialed classroom educators, who have just begun school service and whose students stretch out before them far into the 21st century. Such an emphasis may lend itself to promotion of teaching careers to students at a time when teacher shortages may become increasingly severe. |
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Learning Goals Grades: 9 – 12 American history: American Revolution, Immigration, Mexican-American War, labor relations, race relations Information literacy: use technology for research; understand who produced message, intended audience, and media techniques I have always taught from a multicultural perspective. My first job out of college in 1973 was teaching U.S. history and government at San Gabriel Mission School in suburban Los Angeles. My students were all girls and most of them were Mexican American. I not only made the roles of women and Latinos a central part of my history and government courses, I initiated the first Chicano studies and women's studies courses at the school. Then in 1981, while teaching at Roosevelt High School in the Boyle Heights section of East Los Angeles, I inaugurated the first course on the history of the area, which had changed from a predominantly Jewish American and Japanese American neighborhood in the 1930s and 1940s to one that is more than 95 percent Latino today. These classes helped my students to better understand themselves and the role that their community had played in the history of Los Angeles and California, as well as in the wider context of American history and world events. In the 1970s, including the roles of women,
Latinos, and other ethnic and racial groups in an American history or
government course was highly unusual. Today, educators need to embrace
diversity in their classes. Multicultural education is now inseparable
from the core curriculum. It is not a question of finding a way to
relate diversity to the core materials—it is the core curriculum. If
an instructor is teaching the American Revolution, for instance, the
roles of African Americans, Native Americans, women, and poor whites are
as central to the subject as the roles played by wealthy white
men. A Part of History http://www.lalc.k12.ca.us/access/units/sue/right.html
This site covers many Latino groups (mostly Chicano) with a focus on
topics such as history, the arts, and research. Young Americans and the Digital Future Campaign http://www.public.iastate.edu/~savega/us_latin.htm |
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The Positive Characteristics of the Mexican American Students |
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Personality Inner pride Inner contentment True enjoyment of life Acceptance of life Hard worker Patience Strong emotions Strong family ties Loyal Kind Quiet |
Respect
for others Avoidance of tension Cooperative Straight forward Fair Live in the now Respect for work Relaxed attitude towards the future Brave Practical Sensitive to people Shy |
Positive
Learning Characteristics Non-verbal grasp of concepts Visual, pictorial memory Excellent dexterity and physical abilities Acute sensitivity to colors Group Learner Non-critical Learn by example Learn by experience Learn by imitation Open to the new Exploratory, if guided Relaxed |
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4. "I can't afford to travel back to where my grandparents were born." 6. "I don't know how to do it." 10. "I am an American, what happened yesterday, doesn't matter."
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These points were shared with the U.S.
Senate Task Force on Hispanic Affairs
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"In all of us there is a hunger, marrow deep, to know our
heritage, |
PROBLEMS:
Although family history research has become one of the most popular hobbies in the United States, Hispanic (in particular Mexican-heritage) family researchers in the United States have a myriad of obstacles to overcome in seeking out their ancestors. We must understand the inherent difficulties in order to best reach out, find and assist our community.. 1) Intentional absence of the Hispanic historical presence in U.S. history books, particularly in lower education, glossing over the important early contributions by Spanish colonizers in the development of the United States. Resulting: 2) Those historical accounts included are usually slanted and
biased against Spanish/Mexican colonization Resulting: 3) Spanish language researchers in the United States have
many
different roots, i.e.: multi-national (Spain, Resulting: Considerable divisions within the United States among Hispanic/Latino family history researchers, some racism among Spanish heritage groups towards one another. Isolated problems with Catholic documents being sought after my other religious denominations. Monumental task to meet the needs of the varied Spanish language
nations, who are connected historically, 4) In the United States researching one's family history appears to be of special interest to all economic/education levels, however limited researching skills, computer literacy, mono-lingualism, and available discretionary funds do affect continued and successful involvement. Results: Segments of society are not engaged in gathering personal family records. Awareness of our "shared history" can not be complete unless all levels of society are representative. It is the combined stories of the interaction and global historical Hispanic contribution which will lead to self-respect and respect for others. Surely computers and the Internet have speeded up and shrunk the world. Internet draws the world together, a neighborhood with the potential for global unity. GEDCOM files are facilitating the creation of databases and connecting researchers with their past and present cousins in ways never envisioned. Genealogical organizations' web pages are proliferating. One man's dream of sharing his history and data is possible. Databases representing the efforts of millions of generous family researchers are also daily being added for free access. Changes in historical perspectives are also taking place. Computers have facilitated the availability of archival collections. Historians can more easily use primary documents and are suggesting new historical interpretations. Oral/public histories are being gathered, analyzed and respected. Historians are recognizing the historical value of family history researchers, and Family history researchers are recognizing the value of historical research as a support to their own investigation. 1997 will probably be recognized as the most celebrated year for Hispanic Heritage Month. September 17,1968 the 90th Congress first approved Public Law 90-498 authorizing and requesting that the people of the United States, especially the education community observe "National Hispanic Heritage Week" to September 15-16. Twenty years later, August 17, 1988, with Public Law 100-402, the 100th Congress expanded the week to Hispanic Heritage Month, setting the time period, September 15 to October 15. Coming at the beginning of the school year, the education community unfortunately has found the designated time period difficult to observe. Your organization could spearhead Hispanic Heritage Month in your local schools. There is a growing interest and commitment to promote Hispanic heritage among community groups and public agencies. For many Hispanics, this show of respect to our culture could lead to improved self-esteem and greater desire to seek out ancestors. In a U.S. News & World Report, October 20, 1997 an article entitled and subtitled clearly points out a monumental problem when a group's history is erased, "The Hispanic Dropout Mystery, a staggering 30 percent leave school, far more than blacks or whites. Why?" Carl Sandburg answers the question. "When a society or a civilization perishes, |
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Cable
in the Classroom Magazine Hispanic Heritage Month Issue, September 2002 I have always taught from a multicultural perspective. My first job out of college in 1973 was teaching U.S. history and government at San Gabriel Mission School in suburban Los Angeles. My students were all girls and most of them were Mexican American. I not only made the roles of women and Latinos a central part of my history and government courses, I initiated the first Chicano studies and women's studies courses at the school. Then in 1981, while teaching at Roosevelt High School in the Boyle Heights section of East Los Angeles, I inaugurated the first course on the history of the area, which had changed from a predominantly Jewish American and Japanese American neighborhood in the 1930s and 1940s to one that is more than 95 percent Latino today. These classes helped my students to better understand themselves and the role that their community had played in the history of Los Angeles and California, as well as in the wider context of American history and world events. In the 1970s, including the roles of women, Latinos, and other ethnic and racial groups in an American history or government course was highly unusual. Today, educators need to embrace diversity in their classes. Multicultural education is now inseparable from the core curriculum. It is not a question of finding a way to relate diversity to the core materials—it is the core curriculum. If an instructor is teaching the American Revolution, for instance, the roles of African Americans, Native Americans, women, and poor whites are as central to the subject as the roles played by wealthy white men. At first, few resources for teaching a multicultural history curriculum were available. My students dug into old newspapers and magazines in local libraries and I arranged for people from the community to speak to my classes. Today, the Internet provides students with more content on a wider range of topics than ever before. Yet it's critical for educators to address how to make Internet use a rewarding learning experience for students. Using the Web in class not only provides students with new sources of information. It also provides them with a means to develop critical-thinking skills, encourage individual creativity, work as a group, and close the digital divide. A Broader Perspective Reading local, national, and international news sources online provides one way for students to understand current issues in diversity. Now that students can search the Web to find articles and newspaper stories about a topic, they can more easily see the national and international dimensions of the Latino presence in the United States. A paper covering a local story gives students a better idea of how people view events within their own community. Comparing local coverage to national or overseas coverage allows students to explore different perspectives on the issue. For instance, when the controversy surrounding Elian Gonzalez was unfolding, we could compare the way Florida papers covered the story with other coverage. This also led us to the history of the Cuban expatriate community in Miami, non-Cubans in Florida, federal policy, and how history and politics shaped reactions. Students don't always know a lot about other ethnic or racial groups. Instead, students bring to class a "suitcase" full of stereotypes. For instance, students often perceive Latino issues as primarily relating to either the Chicano population in the Southwest and California or the Puerto Rican population of New York City. A search of national newspapers quickly shatters this stereotype for my students when they find stories in the Des Moines Register about the need for bilingual teachers in Iowa. When students access online data from the 2000 census, they find more detailed information about the growth of Latino populations throughout the country. For instance, they read about the large growth of the Latino populations in certain southern states. The changing demographics of Latinos in the South are further revealed in an Atlanta Journal-Constitution story about racial tensions between Latinos and African Americans in Georgia. This leads us to explore the history of race relations in the South, which is usually talked about in terms of African Americans and whites, and how the growing Latino population is affecting interracial and interethnic relations. A Part of History For topics such as race relations, population shifts, gender roles, and economic class to have any meaning for students today, they have to understand them in historical terms. Most history surveys discuss Mexican Americans in terms of the Mexican-American War, the Zoot Suit Riot, and the United Farm Workers. Other Latinos, such as Puerto Ricans and Cubans, are still largely left out of the story. But the Internet now helps fill those gaps with good information about many Latino groups. Directing student inquiry into the roles that Latinos played in American history not only provides a way to cover important areas of the curriculum, it begins to correct the ways in which Latinos have been marginalized in many history textbooks. When I teach immigration in American history, I teach it as a diversity issue. Immigration is covered in U.S. history textbooks mostly in terms of the African slave trade and the European immigrant experience. Other points of entry for other immigrant groups are not dealt with as thoroughly. It's important for students to understand that Latinos were in North America before the Pilgrims and that their history is not new. We need to reshape our teaching of immigration as an important part of national history. Exploring why Latinos frequently are excluded from history books, mass media, and politics leads students to important information literacy skills. They begin to question who is telling the story and what their motives are. These higher-thinking skills are valuable for evaluating information on the Web, as well as in newspapers, textbooks, and other media. Students' self-confidence and feelings of empowerment increase along with their degree of information literacy. Using diverse ethnic histories and as many resources as possible—including the Internet—incorporates multiple perspectives into history. This approach also breaks down stereotypes and builds a new sense of community and pride among Latino students. It can even have an impact outside the classroom. In 1999, as a result of creating my Roosevelt High course, I was asked to serve as a historical advisor to an exhibition about the history of Boyle Heights at the Japanese American National Museum in Los Angeles. It has been gratifying working with the museum staff, and now people will see the range of cultures that have left their mark on this ethnically diverse neighborhood. For many students, learning about their history and culture had a positive effect on their lives. A former student who is now a director of a non-profit in New York City that helps single parents with their children recently wrote to me. "You introduced us/me to a different world and gave us an opportunity to critically think about our world," she said. "I still remember so many details about your government class after all these years." In his Nobel Prize acceptance speech in 1982, Colombian author Gabriel GarcÌa Marquez said, "Our crucial problem has been a lack of conventional means to render our lives believable." I think for teachers and students, one means is the Internet. Howard J. Shorr Howardshor@aol.com lectures on diversity, teaching methods, Latinos, and community history at universities and public schools. He served on the American Historical Association U.S. History National History Standards Committee. He is currently the Contributing Web editor for AmericanLatino.net and teaches at Clackamas Community College in Oregon City, Oregon. Teaching Tools Links American Latino This site links to newspaper and magazine stories about Latinos and is updated daily. Chicano! Related World Wide Web Sites: Resources for Teachers and Parents Many sources about diversity, history, teaching, and other topics. CLNet: Building Chicano/Latino Communities Through Networking This site covers many Latino groups (mostly Chicano) with a focus on topics such as history, the arts, and research. Hispanic Population, U.S. Census Bureau A great site to introduce statistics about the Hispanic population. The Japanese American National Museum Information on the Boyle Heights exhibition, which runs from September 8, 2002, though February 23, 2003. Local, State, and National and International Newspapers A site that list newspapers on a daily basis. A wonderful teaching tool. Recommended US Latino Web Sites Susan A. Vega-Garcia compiled these links to Latino resources Young Americans and the Digital Future Campaign This site discusses digital divide issues and offers a fact sheet about the topic for each state. Zoot Suit Riots Teacher's Guide This interesting site offers primary sources grouped into four categories: history, economics, geography, and history of the 1943 Los Angeles Riots. |
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Our neighbor to the south, Mexico, is a land rich in historical, cultural, and religious significance. It is also the ancestral homeland of almost one out of every ten Americans. Boasting a total area of 756,063 square miles, a large part of Mexico sits on an immense, elevated plateau, flanked by mountain ranges that fall off sharply to the narrow coastal plains of the west and east. The two mountain chains, the Sierra Madre Occidental to the west and the Sierra Madre Oriental in the east, meet in the southeast portion of the country.
Today, the Indians only make up about 30% of Mexico’s population. However, 500 years ago before the arrival of the Spanish conquistadors, the area that is now called Mexico was inhabited by as many as 25 million Indians. The study of pre-Hispanic Mexico and its numerous Indian tribes would fill volumes and no amount of discussion could hope to tell the story in its entirety. Mexico’s remarkable diversity, in large part, led to its conquest by the Spaniards. Speaking more than 180 mutually alien languages, the original Mexican Indians viewed each other with great suspicion from the earliest times. When Hernan Cortés (1485-1547) arrived on the east coast of Mexico in 1519, he found a large but fragmented collection of tribes.
However, the Aztecs had never conquered the northern half of Mexico. For this reason, Cortés sent forth expeditions to conquer the indigenous peoples. In 1529, Nuño de
Guzmán, a lawyer from a noble family with powerful connections, led a large force of Spanish soldiers and Indian auxiliaries northward into the territories now known as Jalisco and
Michoacán. Cutting a bloody path through central and western Mexico, Guzmán burned villages, murdered tribal chiefs, and enslaved the Indians he subdued. Although he had conquered a large amount of territory, Guzmán met with a great deal of resistance from some of the indigenous groups. The subjugation of the northern Indians was made more difficult because of their fragmented political structure. |
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(a) For 10 years, Somos Primos was published as a hard-copy newsletter/quarterly. In January 2000, Somos Primos was shifted to
a magazine format monthly Internet publication. The publication is dedicated to
Hispanic heritage and diversity issues. Readers can down-load articles free and
if desired will be notified when each monthly publication is uploaded. http://www.somosprimos.com (c) The networking database identifies researchers searching in similar locations or for the same surnames, their emails or included to facilitate networking. (d) Quarterly meetings are held during the year, January, March, May, and September. In addition small study groups hold informal meetings throughout the year. (e) The Society sets up displays throughout Southern California, at sites and facilities, such as Rancho Los Alamitos, Mission San Juan Capistrano, the History Discovery Museum, Bowers Museum, California State University at Fullerton, Santa Ana College, UC Irvine, and the Orange County Fair. (f) Society members frequently make presentations to community groups. (g) The Society cooperates and coordinates with many community groups in organizing and presenting special events, such as a Celebration to Mexican-American Veterans, and a reception held for Ignacio Gomez at the Orange County Hall of Administration. Fee: No membership fees. Open to inclusion
on the networking database. |
Hi, I was born in San Antonio, Texas. My father was Catalino Lozano, born in San Antonio, son of parents Jesus Lozano and Francisca Garcia from Mexico. My mother Aurora Chapa, was born in Sabinas Hidalgo, Nuevo Leon, Mexico. My legal name is Nohemi, but my older sister always called me Mimi. We moved to Los Angeles when I was an infant. Spanish was my first language. Most of our schooling was within the Los Angeles School system in the Boyle Heights area. However, because of our parent's divorce, my sister and I both graduated in 1951 from Manteca High School, a small rural school in the San Joaquin valley.
Education:
Published in: Family Tree, Excelsior, Family Records Today, Hispanic Family, Reforma, California Historian, California Alliance of Genealogical Societies, and editor/producer of Somos Primos since its inception. Diverse interests have lead to educational presentations all over the United States, public and private schools, libraries, churches, conferences and at colleges and universities in California., such as University of California, Santa Cruz, Cal State University, Long Beach, Cal State University, Pomona, Golden West College, Santa Ana College, and out of state University of Texas, Lubbock, and Trinity University on the east coast. Hispanic family history displays have been placed at schools, recreation sites, libraries, churches, service groups, fairs, museums, such as Museum of Latin American Arts, and Bowers Museum of Arts, historical sites, such as San Juan Capistrano, Rancho Los Alamitos, and government facilities, such as Santa Ana Court House, U.S. Senate Hart building and U.S Senate Dirksen building during Task Force meetings. In addition running an annual family history booth at the 17-day Orange County Fair has given me the opportunity of talking to a great variety of Hispanics. Because I am fair with green eyes, reactions to me have varied widely. I have heard comments, sarcasm, asides, recurring hostility and negative perspectives about Hispanics from people who are not aware that I am Mexican. I've also experienced rejection by Latinos. I've heard the bias against Mexicans by other Hispanic groups. All of it has been a source of wonderment to me. It has taken me a life-time of trying to understand why, and I have finally come to some understanding and closure.. Anyone Mexican-American that started
school in the Los Angeles school system in the 1930-40s will understand
when I say, we had a lot of catching up to do. At Evergreen Elementary we
were one of the few Mexican families in the predominantly Jewish Boyle Heights
neighborhood. Questions started arising in my mind when I attended
Hollenbeck Junior High. Although the student body was a very multi-ethnic
population, I was the only Mexican heritage girl in any of the college prep
classes. In 1975, I had an opportunity of using my position as instructor of Puppetry at Golden West College to help educate the community to the broader Hispanic culture. Using puppetry as the media, I produced/directed/mounted Hispanic folktales puppet plays. These were performed in the little theater at Golden West College to a children's audience. In addition, with me as the puppeteer and a young man as a juggler/front man, I developed a traveling two-man troupe which performed at schools, libraries, and churches. The theme was to keep trying and included a white bear playing a trumpet, and a mule in love with a beautiful caterpillar. I also received a grant from a State commission on alcoholism among Hispanics and produced 4 puppet scripts, audio tape dramatization of them, a stage, and puppets on the theme Ganadores Saben Decir Basta. While at UCLA, I was an intern at the Los Angeles Shatto Drama Center. This included some opportunity to experience television production (l954>). As an instructor at Golden West College (1975>), I held puppetry classes in a television production classroom, giving me more opportunity of developing television production experience. In addition, I availed myself of public access training, film production and was among the first group to go through public access training when cable first entered the area. In addition I wrote three media related GWC grants and helped at the newly organized Trinity Broadcasting Station with a children's program. My broadening awareness expanded through my years as an Oral Language Specialist with the Huntington Beach High School District, I co-authored and completed a Title VII federal grant. The 100+ video programs produced were varied in format: dramatized, documentaries, interviews, experimental, 8-22 minutes in length. In 1984, I began to focus specifically on Hispanic history as the point of need. Starting with myself, I began a personal root search adventure. In 1986, I co-founded the Society of Hispanic Historical and Ancestral Research, SHHAR. Reaching out to the community with workshops, the quarterly Somos Primos, and conferences, SHHAR grew to international membership. However, again observing the community, I became aware of the need to tie both concepts together, the cultural background of Hispanics to the historic background of Hispanics. In 1990, I became involved with the Mexican-American Arts Council at Bowers. I was encouraged to contact the newly formed Excelsior. In the fall of 1992, I started writing a weekly heritage column which was published in the Excelsior. The series which eventually was written by other SHHAR members ran for about two and a half years. The purpose of the series was to give heritage (culture/history) information to the community. It was hoped that the series would be published both in Spanish and English. The format was to give information about the origin of a Spanish surname, an Orange County resident with that surname, and the migration pattern of that individual into the Orange County area. Each article clearly showed occupancy in this hemisphere, contributions, and assimilation. During this time, I increasingly began to assess the media coverage (print, radio and television) of Hispanics, growing more and more alarmed at the biased, misconceptions, and distortions concerning American Hispanics. Deeply involved with professional and family historians, I started questioning people about their reaction to the news. As SHHAR attracted more activists to our meetings, I had an opportunity to observe that part of our lack of correct Hispanic visibility was based on the Hispanic community's own limited historical knowledge. I became convinced that we needed to move. We needed to share our personal histories, the composite of all would help to dispel, diminish, and unify our efforts. In 1994, I began to share that vision with community activists, many of whom
had been part of the 60s movement - a movement which unfortunately did not
produce changes in the national perceptions of Hispanics.
IN 1995 a Heritage Subcommittee of the society formed the nucleus of the
Hispanic Heritage Committee of Orange County. Rather than focusing on
family history research, the subcommittee's activity attempted to promote
awareness of Hispanic history and culture. Having the opportunity of participating on the U.S.
Senate Task Force on Hispanic Affairs and traveling frequently to Washington,
D.C. supplied the last piece of the puzzle. As I visited each monument,
each tourist site, I was sadden and disappointment not to find some
evidence of our participation in the development of the United States. Cubans,
Puerto Ricans, and of New Mexicans have had an on-going supportive
relationship with the U.S. government, and currently the Central
Americans. The benefits to them can be seen in their visibility in
Washington, D.C. and across the country. However, simply stated, the U.S.
government historically has not basically acknowledged the early Hispanic
presence of those with Mexican roots. In general, I have found that most Mexican Americans are not aware of their own history. The contributions of their forefathers to the colonization, development and support of the United States are not well known. The increased numbers of Hispanics recorded in the recent census has created more of an interest in all Hispanics. However, confusion remains the greatest about those of us with 500 year old European roots in this continent and a bloodline that includes indigenous roots as well. Mexican-Americans, representing the largest number of Hispanics, 58% (minimum estimate) are the least understood. Mexican-Americans can bring
about needed understanding. We are the ones who should care enough to help increase
universal respect for the contributions made by the Hispanics to the United
States of America. Everyone will benefit by that knowledge. This website and
the monthly issues of Somos Primos are
my effort in the direction. I hope you will help in that effort too.
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