As in most cultures, women’s histories differ from men’s. In fact, this difference is what makes the literature between men and women often vary. To fully understand a culture, we have to look at all people of that culture. I found the following history of Chicana women in a great book called Infinite Divisions: An Anthology of Chicana Literature, edited by Tey Diana Rebolledo and Oliana S. Rivero. I’ve had trouble finding information about other Latino groups of women. In the 1500’s, women went to New Mexico with the men to explore. They lived on farms and ranches, located far from each other. Life was very difficult for the women, but they had more rights than most of their Anglo-American counterparts. Spanish women had the right to inherit and own property. Under Spanish law, they had the right to take legal action for themselves, separately from their husbands. During the next hundred years or so, the racial lines blurred, because men and women of both Anglo and Mexican descent began to reproduce. This multiracial individual was called coyota/coyote. In 1680 during the Pueblo Revolt, in which Native Americans rebelled against their oppression, approximately 400 men died. Due to the fact that the women were widowed, the Chicana women became very strong and independent. Historically, women are survivors. When Mexico freed itself from Spain, again many women were left without husbands.
In 1848, the time of the Treaty of Guadalupe Hildago, many Yankee immigrants fled to America. Due to the history of oppression caused by the Yankees, the Mexicans lost a great deal of their land and became impoverished. Prejudice invaded their lives, forcing many to change not only their dress, but also their language. Spanish wasn’t allowed to be spoken in the schools, and in fact, students were severely punished when caught speaking Spanish. Also with the influx of Anglos, many of the more elite Mexican women intermarried.
Throughout Latino history, women have played the role of the storyteller. Actually, this role was valued by all and was source of power for the women. It created a voice for them. When Hispanics lived in the barrios, the literacy rate for Latinos rose. This rise in literacy enabled these stories to evolve from the oral tradition to the written tradition. The Spanish Language Press was a place for the written tradition to be shared among the people of the culture. In the early 1900’s Los Angeles tripled in size to over 300,000. This large grouping during the Great Depression had women working to help combat poverty.
Literature of resistance sprouted up during this time period. In the 1930’s, women captured in writing what they perceived to be a “vanishing culture.” They did this by following five strategies. The first strategy is filling the pages with the great detail of the people, names, the self-hatred often found during the time period. The second is by using a nostalgic tone, longing for a past environment that revolved around community. Strategy three is mixing different genres in order to create attention to details, as in the tradition in oral storytelling. The fourth is including a purely feminine voice, which was usually not seen in writing. The fifth and final strategy is including in the writing the cultural misunderstanding and the oppressive nature of the Anglos.
During World War II, women went to work to help out the war effort, as well as to take over for the men away in the war. This war contribution did not curb the prejudice that Hispanics encountered, though. Children’s names were Anglicized in school and still no Spanish was allowed in schools. In the 1960’s and 70’s, a Chicano Renaissance flourished. Although the writing was predominantly male, some women were included. Chicana literature became more mainstream in the 1990’s. More personal essays by women were being published and read. Further, the traditionally patriarchal society was challenged. Women faced the male figure and even poked fun at them. Similarly, women writers faced their own sexuality, celebrating rather than being ashamed of this part of them. To sum up the 90’s for Chicana writers, these women explored the forbidden aspects of their culture.
Infinite Divisions breaks up Chicana literature into subdivisions. These divisions make sense in the order of which to teach this subject. First, discuss Foremothers in the Chicano culture. The grandmother was traditionally the storyteller, a very important role. While the men were out mining, the women would do the laundry or clerk at offices. Young girls lived a sheltered life, having a chaperone with them at all times. The storyteller was criticized for promoting stereotypes in their writing. At this point I will discuss the role that hegemony plays in society and how it makes the victims internalize the stereotypes. Many Chicana writers wanted the women of the past to confront the issues head on as the writers of the 90’s did. Some of the foremothers document the struggle to preserve their cultural heritage and land. Certain themes are repeated in these writings: the importance of family, the preservation of tradition, and the folkloric element of healing. The women safeguarded these stories and poems by hiding them away in storage or in drawers (39).
The next subsection is titled “Self and Identity”. This one is an important issue for my curriculum, because I want the students to explore their own self and identity, which is what adolescence is all about. Recurring themes are the alienation felt by both Mexican and American peers and society, political affirmation, class and race struggles and the affect on their self-image as individuals as well as a culture. Most students will be able to relate to this is some way, which is what makes this literature so engaging for students. Many of my students are also living between languages and cultures. Further, Chicana women are caught between stereotypes and roles, as are most women today. They are “drop-outs, educated and Anglicized, dope-pushers or community organizers. . .” (77). Women are also traditionally the caretakers and nurturers of the young and of the men. And of course, they are still oppressed. The literature reflects all of these struggles and problems.
“Self and Others” is the next subsection covered. What others think of us and how they treat us helps define our roles in society or helps us combat those modes. In the Chicana culture, the father and grandfather weren’t the nurturers, they were the discipline givers. The patriarchal authority that was dominant in the culture oppressed women. The literature of the past explores this and the literature of the present challenges this patriarchy. The aging woman in the family was revered, though. All treated her with respect and love. Chicano children had a strong bond with their mothers and grandmothers.
Myths and archetypes largely show values of a culture through religious figures and heroes. They display the “traits considered desirable by a group or society” (189). The legend of Marianismo depicts the Virgin Mary as a heroine. The Virgin of Guadalupe represents the merging of European and Native American culture. The valuable character trait of unselfish giving, as well as being the ideal mother is shown. But many consider this myth a symbol of failure, because they say the Virgin wasn’t active enough. This discrepancy shows the generational gap between mothers and daughters. Her critics say she “advocates acceptance and endurance, not action” (191). Further they compare her to the Stature of Liberty, because she represents the lie of freedom and equality. La Malinche is an Aztec woman who was sold into slavery by her family. She was also raped and pillaged. Some would say that she represents the male oppression in society. She also represents the European conquest of the Native American, acknowledging the relationship between the Mexicans and the Native Americans. She is seen as a translator and also as a survivor. La Llorona is a weeping woman who is mourning the murder of her children; hence, she is stuck in purgatory as a ghost. She represents the mother who has lost her children to the Anglo-American culture, through assimilation. Sor Juana Ines de la Cruz is a 17th century nun who represents a strong, independent woman who put the law of god ahead of the law of man. She defied the authority that told her she could not continue her studies. She “elevated everyday chores” into science. The virtues that she embodies are her fierce love of knowledge, her writing ability, her power of language, her independent spirit and agony and her eventual silence (Rebolledo and Rivero).
What a culture celebrates conveys what that culture values. Women wrote about celebrations within the Chicana culture. Many contemporary writing celebrates being women, as well as an appreciation of their foremothers. Love is celebrated, which ties Chicano culture to other cultures. Chicana writers “celebrate their joy of being” (342). Chicana people have great pride and cherish this, as is seen in their writing. The writing rejoices in the fact that they feel solidarity as one people, strong family ties, etc.
Some famous Latina women are Manuela Medina, who led rebels during the struggle for Mexican independence. She won many battles. Another strong woman of this time was Dona Josefa Ortiz de Dominguez. In 1810, Gertrudis Bocanegra organized revolutionary armies. Josefina Sierro, in the 1930’s, helped organize an underground railroad that helped Mexicans come back to the United States after being deported. Many of the Mexicans helped were actually United States citizens. In the great book Everything You Need to Know About Latino History, by Himilce Novas, there is a list of “Nine Latinas who have made a difference”. This list includes Joan Baez, Fabiola Cabeza de Baca, Linda Chavez, Dolores Huerta, Virginia Musquiz, Antonia Novello, Helen Rodriguez, Josefina Sierro, and Emma Tenayuca.