CHICANO 101 Lecture Notes - Lecture 15: Permeation, Hispanic And Latino Americans, Nepalese Rupee
22 May 2018
School
Department
Course
Professor
Hegemony
Power
-
"common sense"
-
Coerced to believe the rules that have been set by elites.
Make us believe what is important, even when it goes against our
own interests
○
We prioritize these things
○
Maintain the status quo
○
-
Permeation through society of an entire system of values, attitudes, beliefs
and morality that has the effect of supporting the status quo in power
relations
-
Does not require any physical violence
-
Consent to being controlled
-
"Spatial entitlement Race, Displacement, and Sonic Reclamation in Postwar Los
Angeles" (Johnson)
White spatial hegemony (318)
-
Discursive and physical spaces (318)
-
1949-1967: neighborhoods of people of color were eviscerated to build
freeways, attract industries into "undesirable" areas, and create a "modern"
city (320-321)
-
From Luis Rodriguez's memoir: "For the most part, the Mexicans in and
around LA were economically and culturally closest to Blacks. As soon as
we understood English, it was usually the Black English we first tried to
master. Later…Blacks used Mexican slang and the cholo style; Mexicans
imitated the Southside swagger….although this didn't mean at times we
didn't war with one another, such being the state of affairs the bottom."
(327)
-
"Black and Brown people in LA have had a tremendous influence on each
other's political and cultural sensibilities. Both groups are part of
overlapping diasporas that have shaped significant intellectual traditions
and visions of social justice, even as they have been embattled by the
histories of racism and economic subjugation." (327)
-
"A community requires more than physical space to survive: spaces have
meaning; they function to maintain both memories and practices that
reinforce community knowledge and cohesiveness," (322)
-
"In postwar LA, Black and Brown communities forged a politics of
interracial solidarity, even when those coalitions were systematically --
and often violently -- suppressed." (323)
-
"Spatial entitlement refers to the spatial strategies and vernaculars utilized
by working-class youth to resist the sharpening demarcations of race and
class that emerged in the postwar era" (319)
-
"Spatial entitlement in postwar LA rendered everyday acts of resistance
and survival more than mere examples of the 'dignity and heroism of
resisters.' Instead they were representative of the 'complex interworkings
of historically changing structures of power.'" (319)
-
Sonic spatial claims
Music
○
Gritos
○
-
Can happen even when communities are being pushed out (shops,
gentrifications)
-
Not a substitute for fair housing, employment, education, but sonic
entitlement "even if fleeting, anticipated a potential emancipatory reality."
(330)
-
"as many activists, artists, and theorists have opined, a utopian
imagination can be a necessary component of social change." (330_
-
How do we make this place meaningful in a different way now that we
have been pushed out and can't afford it?
-
"Black-Brown antagonisms in present day LA are real. Intragroup tensions
among neighbors, coworkers, and students have sometimes resulted in
demoralizing violence and lasting disunity. But we seem to forget that the
root of these tensions are not of our own making: there are powerful
forces at work with the great stakes in generating discourses intended to
obscure - if not negate - the persistent, often radical coalitional politics
that are more consistent with out intertwined histories." (335)
Pitting black and brown folks against each other
○
Now imagine that we can also substitute "Black-Brown" with
"Mexican-Central American"
We are learning that we are each other's enemies.
§
○
-
“An interdisciplinary reading of Chicana/o and (US) Central American cross-
cultural narrations” (Oliva Alvarado)
Contextual Dominance
“By ‘contextually dominant’ cultures I mean cultures whose
dominance and marginality shift according to their relation to
American hegemony versus other Latino ethnicities. For example,
Hamilton and Stoltz-Chinchilla have discussed the Central American
perception of being marginalized by Mexican Americans (2001, 56–
57). However, Mexican Americans are themselves marginalized.
Thus, Mexican American culture can be experienced as hegemonic
within a Latina/o context as it is simultaneously marginalized in the
context of American hegemony.” (383)
○
-
“Central American and Chicana/o intercultural narrations emerge from the
reality that no cultural or historical group is an enclosed entity. We are all
in relation to each other (and thus the divisive dichotomy of
power/marginality can be seen rather as a shifting and situational system
of interconnections).” (367)
-
Oliva Alvarado: Borderlands
“The Central American borderlands include the isthmus through Mexico
into the United States particularly in California, where Central American
families resettle and become part of established Mexican neighborhoods.”
(372)
-
Caravan of Mothers of Disappeared Migrants
Coming into US neighborhoods with other Latinx groups (especially
Mexican/Chicanx)
“Chicana/o and (US) Central American cross-cultural narrations” (Oliva
Alvarado)
“In theory, Chicanismo proposes a philosophy of inclusiveness and
radicalism that challenges the institutional boundaries of race, ethnicity
and class to transform public and private spaces. In practice, its nationalist
and masculinist foundation is often protected and maintained under the
guise of historicity through the discourse of a threatened Chicana/o future.
This traditionalist stance ignores how US Central Americans or other
Latina/os become interpolated into Mexican and Chicana/o cultures.”
(372-373)
-
Chicana scholar, Laura Pulido: “The creation of an affirmative identity
can never be fully distinguished from resistance because the action and
consciousness required to build such an identity… is… an exercise of
power itself. It is the power of self that is the crucial first step in imagining
the possibility of resistance or another reality” (1996, 47).
-
“Throughout California, pupusas are now served in taquerías. Hot salsa is
served with pupusas instead of the non-spicy tomato sauce. For Central
Americans, a palate for hot chile signals a Mexicanized tongue –
culturally and linguistically. Though Mexicans often describe pupusas as
quesadillas, when making pupusas, the cheese (with the plant loroco ),
meat, bean or squash filling is put in the dough before it is flattened and
cooked. The Mexican analogy and adaptation of Central American food
illustrate discursive and cross-cultural migrations of people in
transformation and shows how Los Angeles itself is a transnational and
not just an urban regional space..” (373)
-
“being in the “ middle” allows them to envision identities that unbound
the boundaries of nation, and tug at the restrictive ties of culture to nation.
Cultural expressions based on local heterogeneous experiences, or what I
call spectrum subjectivities (subjectivities in flux), are never absolute, but
rather are in a gradual process of integration, reevaluation, resistance and
self-proclamation.” (374)
-
Immigrant Organizing and the New Labor Movement in L.A.
-
Central Americans in Mainstream Media
Violent gang members
-
Troublemakers
-
Maids
-
Clueless (1995) – Lucy from El Salvador
-
Wassup Rockers (2005)
-
Zimmerman:
Central American Visibility
-
Invisibility
-
Hypervisibility
América Ferrera (Honduras)
○
-
Anthony Gonzalez (Guatemala)
-
Last week Trump referred to “immigrants” as “animals”
The comment comes about two months adter the president reportedly
complained about immigrants coming from "shithole coumtries" during a
discussion with lawmakers about a bipartisan immigration deal, which
never came to fruition. The comment was directed toward immigrants
from Haiti, El Salvador, and African countries. The president referred to
Mexicans as "rapists,"…..
-
If you’d like to learn more about MS-13
NPR’s Latino USA #1733
-
http://latinousa.org/episode/inside-ms-13/
-
“Obstinate Transnational Memories: How oral histories shape Salvadoran-
Mexican Subjectivities” (Steven Osuna)
“The racialized hierarchies produced through white supremacy have
created differential racialization” (Lipsitz) – (Osuna 81)
-
Mexican and Central American migrants “serve as the global reserve army
of labor for capital in Los Angeles” (78)
-
“Tensions between these communities emerge, yet solidarity forms
between them as well” (81)
-
“transmission of historical memories of migration and social struggle”
-
“These memories connect and signify different spaces, places, and people
who have traveled and created transnational social fields throughout
Central America, Mexico, and Los Angeles… They are persistent,
enduring, and part of the participants’ subjectivities.” (78)
-
“I argue that transnational obstinate memores of the second generation
passed down from their immigrant parents provide them with an
ideological connection to both Mexico and El Salvador, a social and
political consciousness that guides and nurtures them toward social justice
organizing, and a foundation to navigate their local terrain in Los Angeles.
These transnational obstinate memories are not only persistently
operative—they are formative. They produce illuminating critiques of
structural processes of inequality while facilitating transnational identities
and solidarities between communities... These obstinate transnational
memories provide the second generation, and others, with the ability to
deploy and use the past as a tool to organize for a more just future and
build solidarities between divergent communities.” (78-79)
-
“historical memory and oral history, beyond an academic method or tool,
are sources of motivation, inspiration, resistance, and dignity” (80)
-
Material conditions of Mexicans and Salvadorans are very similar
-
For activists: Parents’ struggles are source of inspiration and feed critiques
of capitalism, racism
-
“Living and working through the contradictions of racialized capitalism,
the participants in this research showed the commonalities as well as the
differences between Salvadoran and Mexican communities. They
recognized that they are part of a heterogeneous (yet often collapsed as a
singular) racialized group that faces many forms of oppression and
exploitation in the United States, such as racism, capitalist exploitation,
and the ‘legal violence’ of immigration and criminal law.” (81)
-
Week$8$Lecture$15
Monday,(May(21,(2018
10:04(AM
Hegemony
Power
-
"common sense"
-
Coerced to believe the rules that have been set by elites.
Make us believe what is important, even when it goes against our
own interests
○
We prioritize these things
○
Maintain the status quo
○
-
Permeation through society of an entire system of values, attitudes, beliefs
and morality that has the effect of supporting the status quo in power
relations
-
Does not require any physical violence
-
Consent to being controlled
-
"Spatial entitlement Race, Displacement, and Sonic Reclamation in Postwar Los
Angeles" (Johnson)
White spatial hegemony (318)
-
Discursive and physical spaces (318)
-
1949-1967: neighborhoods of people of color were eviscerated to build
freeways, attract industries into "undesirable" areas, and create a "modern"
city (320-321)
-
From Luis Rodriguez's memoir: "For the most part, the Mexicans in and
around LA were economically and culturally closest to Blacks. As soon as
we understood English, it was usually the Black English we first tried to
master. Later…Blacks used Mexican slang and the cholo style; Mexicans
imitated the Southside swagger….although this didn't mean at times we
didn't war with one another, such being the state of affairs the bottom."
(327)
-
"Black and Brown people in LA have had a tremendous influence on each
other's political and cultural sensibilities. Both groups are part of
overlapping diasporas that have shaped significant intellectual traditions
and visions of social justice, even as they have been embattled by the
histories of racism and economic subjugation." (327)
-
"A community requires more than physical space to survive: spaces have
meaning; they function to maintain both memories and practices that
reinforce community knowledge and cohesiveness," (322)
-
"In postwar LA, Black and Brown communities forged a politics of
interracial solidarity, even when those coalitions were systematically --
and often violently -- suppressed." (323)
-
"Spatial entitlement refers to the spatial strategies and vernaculars utilized
by working-class youth to resist the sharpening demarcations of race and
class that emerged in the postwar era" (319)
-
"Spatial entitlement in postwar LA rendered everyday acts of resistance
and survival more than mere examples of the 'dignity and heroism of
resisters.' Instead they were representative of the 'complex interworkings
of historically changing structures of power.'" (319)
-
Sonic spatial claims
Music
○
Gritos
○
-
Can happen even when communities are being pushed out (shops,
gentrifications)
-
Not a substitute for fair housing, employment, education, but sonic
entitlement "even if fleeting, anticipated a potential emancipatory reality."
(330)
-
"as many activists, artists, and theorists have opined, a utopian
imagination can be a necessary component of social change." (330_
-
How do we make this place meaningful in a different way now that we
have been pushed out and can't afford it?
-
"Black-Brown antagonisms in present day LA are real. Intragroup tensions
among neighbors, coworkers, and students have sometimes resulted in
demoralizing violence and lasting disunity. But we seem to forget that the
root of these tensions are not of our own making: there are powerful
forces at work with the great stakes in generating discourses intended to
obscure - if not negate - the persistent, often radical coalitional politics
that are more consistent with out intertwined histories." (335)
Pitting black and brown folks against each other
○
Now imagine that we can also substitute "Black-Brown" with
"Mexican-Central American"
We are learning that we are each other's enemies.
§
○
-
“An interdisciplinary reading of Chicana/o and (US) Central American cross-
cultural narrations” (Oliva Alvarado)
Contextual Dominance
“By ‘contextually dominant’ cultures I mean cultures whose
dominance and marginality shift according to their relation to
American hegemony versus other Latino ethnicities. For example,
Hamilton and Stoltz-Chinchilla have discussed the Central American
perception of being marginalized by Mexican Americans (2001, 56–
57). However, Mexican Americans are themselves marginalized.
Thus, Mexican American culture can be experienced as hegemonic
within a Latina/o context as it is simultaneously marginalized in the
context of American hegemony.” (383)
○
-
“Central American and Chicana/o intercultural narrations emerge from the
reality that no cultural or historical group is an enclosed entity. We are all
in relation to each other (and thus the divisive dichotomy of
power/marginality can be seen rather as a shifting and situational system
of interconnections).” (367)
-
Oliva Alvarado: Borderlands
“The Central American borderlands include the isthmus through Mexico
into the United States particularly in California, where Central American
families resettle and become part of established Mexican neighborhoods.”
(372)
-
Caravan of Mothers of Disappeared Migrants
Coming into US neighborhoods with other Latinx groups (especially
Mexican/Chicanx)
“Chicana/o and (US) Central American cross-cultural narrations” (Oliva
Alvarado)
“In theory, Chicanismo proposes a philosophy of inclusiveness and
radicalism that challenges the institutional boundaries of race, ethnicity
and class to transform public and private spaces. In practice, its nationalist
and masculinist foundation is often protected and maintained under the
guise of historicity through the discourse of a threatened Chicana/o future.
This traditionalist stance ignores how US Central Americans or other
Latina/os become interpolated into Mexican and Chicana/o cultures.”
(372-373)
-
Chicana scholar, Laura Pulido: “The creation of an affirmative identity
can never be fully distinguished from resistance because the action and
consciousness required to build such an identity… is… an exercise of
power itself. It is the power of self that is the crucial first step in imagining
the possibility of resistance or another reality” (1996, 47).
-
“Throughout California, pupusas are now served in taquerías. Hot salsa is
served with pupusas instead of the non-spicy tomato sauce. For Central
Americans, a palate for hot chile signals a Mexicanized tongue –
culturally and linguistically. Though Mexicans often describe pupusas as
quesadillas, when making pupusas, the cheese (with the plant loroco ),
meat, bean or squash filling is put in the dough before it is flattened and
cooked. The Mexican analogy and adaptation of Central American food
illustrate discursive and cross-cultural migrations of people in
transformation and shows how Los Angeles itself is a transnational and
not just an urban regional space..” (373)
-
“being in the “ middle” allows them to envision identities that unbound
the boundaries of nation, and tug at the restrictive ties of culture to nation.
Cultural expressions based on local heterogeneous experiences, or what I
call spectrum subjectivities (subjectivities in flux), are never absolute, but
rather are in a gradual process of integration, reevaluation, resistance and
self-proclamation.” (374)
-
Immigrant Organizing and the New Labor Movement in L.A.
-
Central Americans in Mainstream Media
Violent gang members
-
Troublemakers
-
Maids
-
Clueless (1995) – Lucy from El Salvador
-
Wassup Rockers (2005)
-
Zimmerman:
Central American Visibility
-
Invisibility
-
Hypervisibility
América Ferrera (Honduras)
○
-
Anthony Gonzalez (Guatemala)
-
Last week Trump referred to “immigrants” as “animals”
The comment comes about two months adter the president reportedly
complained about immigrants coming from "shithole coumtries" during a
discussion with lawmakers about a bipartisan immigration deal, which
never came to fruition. The comment was directed toward immigrants
from Haiti, El Salvador, and African countries. The president referred to
Mexicans as "rapists,"…..
-
If you’d like to learn more about MS-13
NPR’s Latino USA #1733
-
http://latinousa.org/episode/inside-ms-13/
-
“Obstinate Transnational Memories: How oral histories shape Salvadoran-
Mexican Subjectivities” (Steven Osuna)
“The racialized hierarchies produced through white supremacy have
created differential racialization” (Lipsitz) – (Osuna 81)
-
Mexican and Central American migrants “serve as the global reserve army
of labor for capital in Los Angeles” (78)
-
“Tensions between these communities emerge, yet solidarity forms
between them as well” (81)
-
“transmission of historical memories of migration and social struggle”
-
“These memories connect and signify different spaces, places, and people
who have traveled and created transnational social fields throughout
Central America, Mexico, and Los Angeles… They are persistent,
enduring, and part of the participants’ subjectivities.” (78)
-
“I argue that transnational obstinate memores of the second generation
passed down from their immigrant parents provide them with an
ideological connection to both Mexico and El Salvador, a social and
political consciousness that guides and nurtures them toward social justice
organizing, and a foundation to navigate their local terrain in Los Angeles.
These transnational obstinate memories are not only persistently
operative—they are formative. They produce illuminating critiques of
structural processes of inequality while facilitating transnational identities
and solidarities between communities... These obstinate transnational
memories provide the second generation, and others, with the ability to
deploy and use the past as a tool to organize for a more just future and
build solidarities between divergent communities.” (78-79)
-
“historical memory and oral history, beyond an academic method or tool,
are sources of motivation, inspiration, resistance, and dignity” (80)
-
Material conditions of Mexicans and Salvadorans are very similar
-
For activists: Parents’ struggles are source of inspiration and feed critiques
of capitalism, racism
-
“Living and working through the contradictions of racialized capitalism,
the participants in this research showed the commonalities as well as the
differences between Salvadoran and Mexican communities. They
recognized that they are part of a heterogeneous (yet often collapsed as a
singular) racialized group that faces many forms of oppression and
exploitation in the United States, such as racism, capitalist exploitation,
and the ‘legal violence’ of immigration and criminal law.” (81)
-
Week$8$Lecture$15
Monday,(May(21,(2018 10:04(AM
