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Creation of Chicano Culture The Treaty of Guadalupe-Hidalgo in 1848 was, in essence, an annexation of Mexican territory to the United States and it changed the citizenship of thousands of Mexican citizens overnight to American. These citizens were not asked if they wanted to be American and they were also not accorded all the rights and privileges of American citizenship. They became, instead, a subjugated ethnic population, barely accorded status above that of the negro, an enslaved population. This treaty, however, was possibly the most important event in Chicano history, without which the Chicano culture may not even have developed, and certainly would not be the thriving culture it is today.
Historically, ethnic sub-cultures which do not meld into the American culture have been singled out and suffered from discrimination, both cultural and economic, and alienation. However, many simply became absorbed into the majority culture, and disappeared as a separately identifiable group. If this is in doubt, one only has to look at the history of native Americans, and their struggle to remain viable. For many years, the Chicano population was identified erroneously as Mexican-American or Hispanic. However, these people were naturalized American citizens, who simply retained their former cultural identity and did not melt into the pot. They eventually became known as Chicano.
The most likely source of the word is traced to the 1930 and 40 s period, when poor, rural Mexicans, often native americans, were imported to the U. S. to provide cheap field labor, under an agreement of the governments of both countries. The term seems to have come into first use in the fields of California in derision of the inability of native Nahuatl speakers from Morelos state to refer to themselves as "Mexicanos, " and instead spoke of themselves as "Mesheecanos, " in accordance with the pronunciation rules of their language.
Another factor which contributes to the popularity of the term within this group may be that it is a popular linguistic practice to attach a ch to a name to create a term of endearment. One example is the word chica for a girl. Originally, the treaty granted all the rights and privileges to these new citizens that other citizens already had, and also granted them the right to have their children educated in their native language. These rights have not been respected. Poll tax movements after the Civil War and difficult poll tests marginalized this population politically, preventing them from gaining political power.
Historically, the descendents of the originally annexed population from the treaty were relegated to a life of poverty, unable to find secure employment and often subsisting as migrant farm workers. Since Mexicans provided a basic labor resource of gradually increasing importance in mining, agriculture, and construction, regional labor conflicts increased, with poor wages and work conditions stimulating labor organizing, which became fairly widespread. Simultaneously, larger numbers of migrants arrived from Mexico, and the urban communities took on greater importance. (Gomez-Quinones, Juan 1994) Political action began in the 1930 s to raise the status of this group, eventually resulting in the creation of the United Farm Workers of today. New immigrants from Mexico, both legal and illegal, has since swelled this population to what is it today, a powerful political majority in the American southwest. It is doubtful that there would have been so many problems if the original promises had been kept. In addition, the method of annexation has strained Mexican American political relationships ever since.
However, because they were singled out as different, the Chicano culture has defended this difference even more strongly. Today the Chicano culture is represented in more than 60 cities and has a growing body of creative work identified as Chicano in literature, music and visual arts. This population represents nearly 5 % of the U. S. population and is fast becoming a majority in California and Texas.
This history has not been smooth, and the struggle has made for good and ill. In May 1943, a Mexican American youngster charged with disturbing the peace in Venice, a local beachside community in southern California, stood before municipal judge Arthur S. Guerin. Alfred Barela and a group of his friends had been picked up by the police on suspicion of being involved in a noisy ruckus.
Ever since I can remember I've been pushed around and called names because I'm a Mexican. I was born in this country. Like you said I have the same rights and privileges of other Americans... I don't want any more trouble and I don't want anyone saying my people are in disgrace.
My people work hard, fight hard in the army and navy of the United States. They " re good Americans and they should have justice. Barela's personal resentment toward harassment of Mexican American youth reflected a widespread anti-Mexican attitude in Los Angeles during the early 1940 s which culminated in the "Zoot Suit Riots" of 1943. (Sanchez, George J. ) So we see that Chicano's had to struggle for things other citizens take for granted from the beginning, even though many are not immigrants. In addition to their struggle within the American society, the Chicano's are no longer Mexican either. Earlier in this century, during the Mexican Revolution, Mexican intellectuals were forced to spend time in the U. S.
A. in communities of their compatriots who had settled in this country. Their attitude towards their hosts was sympathetic, though often patronizing, and usually less than accepting. And as we might expect, they almost always offered examples of language usage, both to illustrate their point, as well as to justify their negative reaction with regard to people who supposedly were their compatriots, and who often were extending the most gracious welcome they could muster. (Bruce-Novoa 1990) As we can see, they are no longer considered Mexican either. From this same work we learn that Chicano literature has its own identity by virtue of its isolation from the mainstream American literature. Chicano's, in their condition of a societal extreme which continually demonstrates in a more acute fashion the state of the center, have suffered extremely the alienation of the discontinuity of modern life in that even the ephemeral reflections surrounding them are not theirs, but those of the majority which categorically excludes them. (Bruce-Novoa 1990) The Chicano culture has, over the years, developed its own arts.
More than just literature, there is a thriving musical style that has echoes of Mexican music, but is different, in melodic style, instrumentation and lyrics. Chicano Spanish has its own subset of words and expressions which developed as a result of the culture being surrounded by the American English community. It has, therefore, developed into its own identifiable style, which is certainly not mainstream American, but also not at all Mexican. Even the language has changed drastically. (Connell, John and Gibson, Chris 2002) We see evidence everywhere in gallery shows, literary events of a living artistic community known as Chicano, and nearly every major U. S. city has at least one radio and TV station serving this cultural group.
Examples of art exhibits, reading = s and literary launches and musical events are everywhere, and easily searchable on the World Wide Web. See one of many here: web. The art community of Chicano's is thriving and being appreciated by many non-Chicano's. The sales and distribution far outstrip the size of the Chicano population, proving that the market includes many non-Chicano's.
So what will be the future of Chicano art forms? Perhaps, this is a harbinger of things to come. Perhaps in the future, ethnic identity will have less to do with place than with origins. Chicano culture is alive and well in many US cities now and is a growing force in the cultural development of this country. Yes, it developed within the majority English American culture. One can see much the same phenomenon in Quebec for Quebecois culture, which is neither French nor English Canadian.
Will culture become something passed down within families and local groups that transcends current location, and draws heavily upon its roots? We can see much of the same thing occurring in native American and black communities. In a multicultural nation which is, essentially, based upon individual freedom, it stands to reason that people will feel free to develop their own identities. Since the melting pot did not totally succeed in absorbing the immigrant cultures, though it was tried, and they were, more or less, subjugated and many were nearly submerged.
However, Chicano culture is probably the strongest of the identifiable contributing cultures to the American landscape, and its art forms are becoming identifiable around the world. Today nearly every American college and University has studies devoted to this culture, though many are misnamed as Hispanic etc. Politically and socially, the Chicano ethnic population is a strong force and will not be likely to disappear, but will only grow stronger. Sources Cited Bruce-Novoa. Retro space: Collected Essays on Chicano Literature, Theory, and History, Arte Publico Press, 1990 Connell, John and Gibson, Chris; Sound Tracks: Popular Music, Identity, and Place Routledge, 2002 Gomez-Quinones, Juan. Roots of Chicano Politics, 1600 - 1940, Juan; University of New Mexico Press, 1994 Mueller, Jean West and Well B.
Scheme. "Lincoln's Spot Resolutions. " Social Education 52, 6 (October 1988): 455 - 457, 466. Sanchez, George J... Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900 - 1945. Oxford University Press, 1995 web web web
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