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Manifesto
- For all peoples, as with individual, the time comes when they must
reckon with their history. For the Chicano the present is a time of
renaissance, of renacimiento. Our people and our community, el barrio and la
colonia, are expressing a new consciousness and a new resolve. Recognizing the
historical tasks confronting our people and fully aware of the cost of human
progress, we pledge our will to move. We will move forward toward our destiny
as a people. We will move against those forces which has denied us freedom of
expression and human dignity. Throughout history the quest for cultural
expression and freedom has taken the form of a struggle. Our struggle tempered
by the lessons of the American past, is an historical reality.
- For decades Mexican people in the United States struggle to realize the
''American Dream''. And some, a few, have. But the cost, the ultimate cost of
assimilation, required turning away from el barrio and la colonia. In the
meantime, due to the racist structure of this society, to our essentially
different life style, and to the socio-economic functions assigned to our
community by Anglo-American society - as suppliers of cheap labor and dumping
ground for the small-time capitalist entrepreneur- the barrio and colonia
remained exploited, impoverished, and marginal.
- As a result, the self-determination of our community is now the only
acceptable mandate for social and political action; it is the essence of
Chicano commitment. Culturally, the word Chicano, in the past a pejorative and
class-bound adjective, has now become the root idea of a new cultural identity
for our people. It also reveals a growing solidarity and the development of a
common social praxis. The widespread use of the term Chicano today signals a
rebirth of pride and confidence. Chicanismo simply embodies and ancient truth:
that a person is never closer to his/her true self as when he/she is close to
his/her community.
- Chicanismo draws its faith and strength from two main sources: from the
just struggle of our people and from an objective analysis of our community's
strategic needs. We recognize that without a strategic use of education, an
education that places value on what we value, we will not realize our destiny.
Chicanos recognize the central importance of institutions of higher learning to
modern progress, in this case, to the development of our community. But we go
further: we believe that higher education must contribute to the information of
a complete person who truly values life and freedom.
- The destiny of our people will be fulfilled. to that end, we pledge
our efforts and take as our credo what Jose Vasconcelos once said at a time of
crisis and hope: "At this moment we do not come to work for the university, but
to demand that the university work for our people.''
Political Action
Introduction
- For the Movement, political action essentially means influencing the
decision-making process of those institutions which affect Chicanos, the
university, community organizations, and non-community institutions. Political
action encompasses the elements which function in a progression: political
consciousness, political mobilization, and tactics. Each part breaks down into
further subdivisions. Before continuing with specific discussions of these
three categories, a brief historical analysis must be formulated.
Historical Perspective
- The political activity of the Chicano Movement at colleges and
universities to date has been specifically directed toward establishing Chicano
student organizations (UMAS, MAYA, MASC, M.E.Ch.A., etc.) and
institutionalizing Chicano Studies programs. A variety of organizational forms
and tactics have characterize these student organizations.
- One of the major factors which led to political awareness in the 60's
was the clash between Anglo-American educational institutions and Chicanos who
maintained their cultural identity. Another factor was the increasing number
of Chicano students who became aware of the extent to which colonial conditions
characterized their communities. The result of this domestic colonialism is
that the barrios and colonias are dependent communities with no institutional
power base and significantly influencing decision-making. Within the last
decade, a limited degree of progress has taken place in securing a base of
power within educational institutions.
- Other factors which affected the political awareness of the Chicano
youth were: the heritage of the Chicano youth movements of the 30's and 40's;
the failure of the Chicano political efforts of the 40's and 50's; the
bankruptcy of the Mexican- American pseudo-political associations; and the
disillusionment of Chicano participants in the Kennedy campaigns. Among the
strongest influences of Chicano youth today have been the National Farm Workers
Association, the Crusades for Justice, and the Alianza Federal de Pueblos
Libres, The Civil Rights, the Black Power, and the Anti-war movements were
other influences.
- As political consciousness increased, there occurred a simultaneously a
renewed cultural awareness which, along with social and economical factors, led
to the proliferation of Chicano youth organizations. By the mid 1960's, MASC,
MAYA, UMAS, La Vida Nueva, and M.E.Ch.A. appeared on campus, while the Brown
Berets, Black Berets, ALMA, and la Junta organized the barrios and colonias.
These groups differed from one another depending on local conditions and their
varying state of political development. Despite differences in name and
organizational experience, a basic unity evolved.
- These groups have had a significant impact on the awareness of large
numbers of people, both Chicano and non-Chicano. Within the communities, some
public agencies have been sensitized, and others have been exposed. On
campuses, articulation of demands and related political efforts have dramatized
NUESTRA CAUSA. Concrete results are visible in the establishment of
corresponding supportive services. The institutionalization of Chicano Studies
marks the present stage of activity; the next stage will involve the strategic
application of university and college resources to the community. One
immediate result will be the elimination of the artificial distinction which
exist between the students and the community. Rather than being its victims,
the community will benefit from the resources of the institutions of higher
learning.
Political Consciousness
- Commitment to the struggle for Chicano liberation is the operative
definition of the ideology used here. Chicanismo involves a crucial
distinction in political consciousness between a Mexican American (or Hispanic)
and a Chicano mentality. The Mexican American or Hispanic is a person who
lacks self-respect and pride in one's ethnic and cultural background. Thus,
the Chicano acts with confidence and with a range of alternatives in the
political world. He is capable of developing and effective ideology through
action.
- Mexican Americans (or Hispanics) must be viewed as potential Chicanos.
Chicanismo is flexible enough to relate to the varying levels of consciousness
within La Raza. Regional variations must always be kept in mind as well as the
different levels of development, composition, maturity, achievement, and
experience in political action. Cultural nationalism is a means of total
Chicano liberation.
- There are definite advantages to cultural nationalism, but no inherent
limitations. A Chicano ideology, especially as it involves cultural
nationalism, should be positively phrased in the form of propositions to the
Movement. Chicanismo is a concept that integrates self-awareness with cultural
identity, a necessary step in developing political consciousness. As such, it
serves as a basis for political action, flexible enough to include the
possibility of coalitions. The related concept of La Raza provides an
internationalist scope of Chicanismo, and La Raza Cosmica furnishes a
philosophical precedent. Within this framework, the Third World concept merits
consideration.
Political Mobilization
- Political mobilization is directly dependent on political
consciousness. As political consciousness develops, the potential for
political action increases.
- The Chicano student organization in institutions of higher learning is
central to all effective political mobilization. Effective mobilization
presupposes precise definition of political goals and of the tactical
interrelationships of roles. Political goals in any given situations must
encompass the totality of Chicano interests in higher education. The
differentiations of roles required by a given situation must be defined on the
basis of mutual accountability and equal sharing of responsibility.
Furthermore, the mobilization of community support not only legitimizes the
activities of Chicano student solidarity in axiomatic in all aspects of
political action.
- Since the movements is definitely of national significance and scope,
all student organizations should adopt one identical name throughout the state
and eventually the nation to characterize the common struggle of La Raza de
Aztlan. The net gain is a step toward greater national unity which enhances
the power in mobilizing local campus organizations.
- When advantageous, political coalitions and alliances with non-Chicano
groups may be considered. A careful analysis must precede the decision to
enter into a coalition. One significant factor is the community's attitude
toward coalitions. Another factor is the formulation of a mechanism for the
distribution of power that ensures maximum participation in decision making:
i.e., formulation of demands and planning of tactics. When no longer
politically advantageous, Chicano participation in the coalition ends.
Campus Organizing: Notes on M.E.Ch.A.
Introduction
- M.E.Ch.A. is a first step to tying the students groups throughout the
Southwest into a vibrant and responsive network of activists who will respond
as a unit to oppression and racism and will work in harmony when initiating and
carrying put campaigns of liberation for our people.
- As of present, wherever one travels throughout the Southwest, one finds
that there are different levels of awareness of different campuses. The
student movement is to a large degree a political movement and as such must not
elicit from our people the negative reason. To this end, then we must
re-define politics for our people to be a means of liberation. The political
sophistication of our Raza must be raised so that they do not fall prey to
apologists and vendidos whose whole interest if their personal career of
fortune. In addition, the student movement is more than a political movement,
it is cultural and social as well. The spirit of M.E.Ch.A. must be one of
hermandad and cultural awareness. The ethic of profit and competition, of
greed and intolerance, which the Anglo society offers must be replaced by our
ancestral communalism and love for beauty and justice. M.E.Ch.A. must bring to
the mind of every young Chicano that the liberations of this people from
prejudice and oppression is in his hands and this responsibility is greater
than personal achievement and more meaningful that degrees, especially if they
are earned at the expense of his identity and cultural integrity.
- M.E.Ch.A., then, is more than a name; it is a spirit of unity, of
brotherhood, and a resolve to undertake a struggle for liberation in society
where justice is but a word. M.E.Ch.A. is a means to an end.
Function of M.E.Ch.A.- To the Student
- To socialize and politicize Chicano students of their particular campus
to the ideals of the movement. It is important that every Chicano student on
campus be made to feel that he has a place on the campus and that he/she has a
feeling of familia with his/her Chicano brothers, and sisters. Therefore, the
organization in its flurry of activities and projects must not forget or
overlook the human factor of friendship, understanding, trust, etc. As well as
stimulating hermanidad, this approach can also be looked at in more pragmatic
terms. If enough trust, friendship, and understanding are generated, then the
loyalty and support can be relied upon when a crisis faces the group or
community. This attitude must not merely provide a social club atmosphere but
the strengths, weaknesses, and talents of each member should be known so that
they may be utilized to the greatest advantage. Know one another. Part of the
reason that students will come to the organization is in search of
self-fulfillment. Give that individual the opportunity to show what he/she
can do. Although the Movement stresses collective behavior, it is important
that the individual be recognized and given credit for his/her efforts. When
people who work in close association know one another well, it is more
conductive to self-criticism and re-evaluation, and this every M.E.Ch.A. person
must be willing to submit to. Periodic self-criticism often eliminates static
cycles of unproductive behavior. It is an opportunity for fresh approaches to
old problems to be surfaces and aired; it gives new leadership a chance to
emerge; and must be recognized as a vital part of M.E.Ch.A. M.E.Ch.A. can be
considered a training ground for leadership, and as such no one member or group
of members should dominate the leadership positions for long periods of time.
This tends to take care of itself considering tie transitory nature of
students.
Recruitment and Education
- Action is the best organizer. During and immediately following direct
action of any type--demonstrations, marches, rallies, or even symposiums and
speeches-- new faces will often surface and this is where much of the
recruiting should be done. New members should be made to feel that they are
part of the group immediately and not that they have to go through a period of
warming up to the old membership. Each new member should be given a
responsibility as soon as possible and fitted into the scheme of things
according to his or her talents and interests.
- Since the college student is constantly faced with the responsibility
of raising funds for the movements, whether it be for legal defense, the grape
boycott, or whatever reason, this is an excellent opportunity for internal
education. Fund-raising events should always be educational. If the event is
a symposium or speech or debate, is usually an excellent opportunity to spread
the Chicano Liberation Movement philosophy. If the event is a pachanga or
tardeada or baile, this provides an excellent opportunity to practice and teach
the culture in all its facets. In addition, each M.E.Ch.A. chapter should
establish and maintain an extensive library of Chicano materials so that the
membership has ready access to material which will help them understand their
people and their problems. General meetings should be educational. The last
segment of each regular meeting can be used to discuss ideological or
philosophical differences, or some event in the Chicano's history. It should
be kept in mind that there will always be different levels of awareness within
the group due to the individual's background or exposure of the movement. This
must be taken into consideration so as not to alienate members before they have
had a chance to listen to the argument for liberation.
- The best educational device is being in the barrio as often as
possible. More often than not the members of M.E.Ch.A. will be products of the
barrio; but many have lost contact with their former surroundings, and this tie
must be re-established if M.E.Ch.A. is to organize and work for La Raza.
- The following things should be kept in mind in order to develop group
cohesiveness: 1) know the talents and abilities of each member; 2) every
semester must be given a responsibility, and recognition should be given for
their efforts; 3) of mistakes are made, they should become learning experiences
for the whole group and not merely excuses for ostracizing individual members;
4) since many people come to M.E.Ch.A. seeking self-fulfillment, they must be
seized to educate the student to the Chicano philosophy, culture, and history;
6) of great importance is that a personal and human interaction exist between
members of the organization so that such things as personality clashes,
competition, ego-trips, subterfuge, infiltration, provocateurs, cliques, and
mistrust do not impede the cohesion and effectiveness of the group. Above all
the feeling of hermanidad must prevail so that the organization is more to the
members than just a club or a clique. M.E.Ch.A. must be a learning and
fulfilling experience that develops dedication and commitment.
- A delicate but essential question is discipline. Discipline is
important to an organization such as M.E.Ch.A. because many may suffer form the
indiscretion of a few. Because of the reaction of the general population to
the demands of the Chicano, one can always expect some retribution or
retaliation for gains made by the Chicano, be it in the form of legal cations
or merely economic sanction on the campus. Therefore, it becomes essential
that each member pull his load and that no one be allowed to be dead weight.
Carga floja is dangerous, and if not brought up to par, it must be cut loose.
The best discipline comes from mutual respect, and therefore, the leaders of
the group must enjoy and give this respect. The manner of enforcing
discipline, however, should be left up to the group and the particular
situation.
Planning and Strategy
- Actions of the group must be coordinate in such a way that everyone
knows exactly what he is supposed to do. This requires that at least
rudimentary organizational methods and strategy be taught to the group.
Confusion is avoid different the plans and strategies are clearly stated to
all. The objective must be clear to the group at all times, especially during
confrontations and negotiations. There should be alternate plans for reaching
the objectives, and these should be explained to the group so that it is not
felt that a reversal of position or capitulation has been carried out without
their approval. The short, as well as the long, range values and effects of
all actions should be considered before actions are taken. This assumes that
their is sufficient time to plan and carefully map out actions, which brings up
another point: don't be caught off guard, don't be forced to act out of haste;
choose your own battleground and your own time schedule when possible. Know
your power base and develop it. A student group is more effective if it can
claim the support of the community and support on the campus itself form other
sectors than the student population.
The Function of M.E.Ch.A. - To the Campus Community
- Other students can be important to M.E.Ch.A. in supportive roles;
hence, the question of coalitions. Although it is understood and quite obvious
that the viability and amenability of coalition varies form campus to campus,
some guidelines might be kept in mind. These questions should be asked before
entering into any binding agreement. Is it beneficial to tie oneself to
another group in coalition which will carry one into conflicts for which on is
ill-prepared or involve one with issues on which one is ill-advised? Can one
sagely go into a coalition where one group is markedly stronger than another?
Does M.E.Ch.A. have an equal voice in leadership and planning in the coalition
group? Is it perhaps better to enter into a loose alliance for a given issue?
How does leadership of each group view coalitions? How does the membership?
Can M.E.Ch.A. hold up its end of the bargain? Will M.E.Ch.A. carry dead weight
in a coalition? All of these and many more questions must be asked and
answered before one can safely say that he/she will benefit from and contribute
to a strong coalition effort.
- Supportive groups. When moving on campus it is often well-advised to
have groups who are willing to act in supportive roles. For example, there are
usually any number of faculty members who are sympathetic, but limited as to
the numbers of activities they will engage in. These faculty members often
serve on academic councils and senates and can be instrumental in academic
policy. They also provide another channel to the academic power structure and
can be used as leverage in negotiation. However, these groups are only as
responsive as the ties with them are nurtured. This goes not mean, compromise
M.E.Ch.A.'s integrity; it merely means laying good groundwork before an issue
is brought up, touching bases with your allies before hand.
- Sympathetic administrators. This a delicate area since administrators
are most interested in not jeopardizing their positions and often will try to
act as buffers or liaison between the administration and the student group. In
the case of Chicano administrators, it should not be priori be assumed, he/she
must be given the chance to prove his/her allegiance to La Causa. As such,
he/she should be the Chicano's person in the power structure instead of the
administration's Mexican-American. It is from the administrator that
information can be obtained as to the actual feasibility of demands or programs
to go beyond the platitudes and pleas of unreasonableness with which the
administration usually answers proposals and demands. The words of the
administrator should never be the deciding factor in students' actions. The
student must at all time make their own decisions. It is very human for people
to establish self-interest. Therefore, students must constantly remind the
Chicano administrators and faculty where their loyalty and allegiance lie. It
is very easy for administrators to begin looking for promotions just as it is
very natural for faculty members to seek positions of academic prominence.
- In short, it is the students who must keep after Chicano and
non-Chicano administrators and faculty to see that they do not compromise the
position of the student and the community. By the same token, it is the
student who must come to the support of these individuals if they are
threatened for their support of the student. Students must be careful not to
become a political level for others.
Function of M.E.Ch.A. - Education
- It is a fact that the Chicano has not often enough written his/her own
history, his/her own anthropology, his/her own sociology, his/her own
literature. He/she must do this if he is to survive as a cultural entity in
this melting pot society, which seeks to dilute varied cultures into a gray
upon gray pseudo-culture of technology and materialism. The Chicano student is
doing most of the work in the establishment of study programs, centers,
curriculum development, entrance programs to get more Chicano into college.
This is good and must continue, but students must be careful not to be co-opted
in their fervor for establishing relevance on the campus. Much of what is
being offered by college systems and administrators is too little too late.
M.E.Ch.A. must not compromise programs and curriculum which are essential for
the total education of the Chicano for the sake of expediency. The students
must not become so engrossed in programs and centers created along establishes
academic guidelines that they forget the needs of the people which these
institutions are meant to serve. To this end, barrio input must always be
given full and open hearing when designing these programs, when creating them
and in running them. The jobs created by these projects must be filled by
competent Chicanos, not only the Chicano who has the traditional credentials
required for the position, but one who has the credentials of the Raza. To
often in the past the dedicated pushed for a program only to have a vendido
sharp-talker come in and take over and start working for his Anglo
administrator. Therefore, students must demand a say in the recruitment and
selection of all directors and assistant directors of student-initiated
programs. To further insure strong if not complete control of the direction
and running of programs, all advisory and steering committees should have both
student and community components as well as sympathetic Chicano faculty as
member.
- Tying the campus to the barrio. The colleges and universities in the
past have existed in an aura of omnipotence and infallibility. It is time that
they be made responsible and responsive to the communities in which they are
located or whose member they serve. As has already been mentioned, community
members should serve on all program related to Chicano interests. In addition
to this, all attempts must be made to take the college and university to the
barrio, whether it be in form of classes giving college credit or community
centers financed by the school for the use of community organizations and
groups. Also, the barrio must be brought to the campus, whether it be for
special programs or ongoing services which the school provides for the people
of the barrio. The idea must be made clear to the people of the barrio that
they own the schools and the schools and all their resources are at their
disposal. The student group must utilize the resources open to the school for
the benefit of the barrio at every opportunity. This can be done by hiring
more Chicanos to work as academic and non-academic personnel on the campus;
this often requires exposure of racist hiring practices now in operation in may
college and universities. When functions, social, or otherwise, are held in
the barrio under the sponsorship of the college and university, monies should
be spent in the Barrio. This applies to hiring Chicano contractors to build on
campus, etc. Many colleges and universities have publishing operations which
could be forced to accept barrio works for publication. Many other things
could be considered in using the resources of the school to the barrio. There
are possibilities for using the physical plant and facilities not mentioned
here, but this is an area which has great potential.
M.E.Ch.A. in the Barrio
- Most colleges in the southwest are located near or in the same town as
a barrio. Therefore, it is the responsibility of M.E.Ch.A. members to
establish close working relationship with organization in the barrio. The
M.E.Ch.A. people must be able to take the pulse of the barrio and be able to
respond to it. However, M.E.Ch.A. must be careful not to overstep its
authority or duplicate the efforts of another organization already in the
barrio. M.E.Ch.A. must be able to relate to all segments of the barrio, from
the middle-class assimilationists to the vatos locos.
- Obviously, every barrio has its particular needs, and M.E.Ch.A. people
must determine with the help of those in the barrio where they can be most
effective. There are, however, some general areas which M.E.Ch.A. can involve
itself. Some of them are: 1) policing social and governmental agencies to
make them more responsive in a humane and dignified was to the people of the
barrio; 2) carrying out research on the economic and credit policies of
merchants in the barrio and exposing fraudulent and exorbitant establishment;
3) speaking and communicating with junior high and high school students,
helping with their projects, teaching them organizational techniques,
supporting their actions; 4) spreading the message of the movement by any media
available - this means speaking, radio, television, local newspaper,
underground paper, poster, art, theaters; in shot, spreading propaganda of the
Movement; 5) exposing discrimination in hiring and renting practices and many
other ares which the student because of his/her mobility, his/her articulation,
and his/her vigor should take as hi/her responsibility. It may mean at time
having to work in conjunction with other organizations. If this is the case
and the project is one begun by the other organization, realize that M.E.Ch.A.
is there as a supporter and should accept the direction of the group involved.
Do not let loyalty to an organization cloud responsibility to a greater force -
la Causa.
- Working in the barrio is an honor, but is also a right because we come
form these people, and as, mutual respect between the barrio and the college
group should be the rule. Understand at the same time, however, that there
will initially be mistrust and often envy on the part of some in the barrio
for the college student. This mistrust must be broken down by a demonstration
of affection for the barrio and La Raza through hard work and dedication. If
the approach is one of a dilettante or of a Peace Corps volunteer, the people
will know it and act accordingly. If it is merely a cathartic experience to
work among the unfortunate in the barrio - stay out.
- Of the community, for the community. Por la Raza habla el
espiritu.
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