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Chicana literature is a form of literature that has emerged from the Chicana Feminist movement. It aims to redefine Chicana archetypes in an effort to provide positive models for Chicanas. Chicana writers redefine their relationships with what Gloria Anzaldúa has called "Las Tres Madres" of Mexican culture (i.e. Our Lady of Guadalupe, La Malinche and La Llorona) by depicting them as feminist sources of strength and compassion.^[1]

According to the Encyclopedia of Race, Ethnicity and Society, "Chicana feminist writings helped to develop a discourse in opposition to the Eurocentric frameworks." Chicana writing grew out of Chicana feminism, through the feminist journals founded since the 1960s – one of which led to Norma Alarcón's Third Woman Press; the assertions of Chicana feminism in essays; and the portrayal of the gender crisis in the Chicano Movement in the poetry and fiction of Chicana authors.^[2]

Background

The Chicana Feminist movement, Xicanisma, originated from the exclusion of women's issues from the initial goals of the Chicano Movement. According to The Greenwood Encyclopedia of Latino Literature, it was from this beginning of the struggle emerged a rich literature that erupted in poetry readings by Chicanas, theatrical companies like San Francisco's Las Cucarachas (The Cockroaches), as well as publishing houses like Lorna Dee Cervantes'* Mango and magazines like Third Woman.^[3] The term "chicana" is a word that an American women or girl coming from Mexican origin or descent.

Many writers like Adalijiza Sosa Riddell wrote about the experiences they had to go through as well as the issues of the gender and sexuality which came with the reclamation of the historical and cultural figures. According to Chicanas and El Movimiento.^[4] Chicana writing came from the feminism for the portrayal of the gender issues. With the gender issues becoming a huge part of the Chicana Movement but mainly a huge part in the literature like the Virgen de Guadalupe,^[5] she became a symbol for identify and culture for the chicana community and in south California it was the symbol for "controlling, interpreting, or visualizing women" according to Norma Alarcon. La Virgen de Guadalupe is the saint that is used in the Catholic Church.

The Chicano Movement – masculine vs. feminine

The Chicano Movement began to emerge in the 1960s after and in conjunction with the Civil Rights Movement (1955–65).^[6] As part of the movement, Cesar Chavez and Dolores Huerta co-founded the National Farm Workers Association, which is now known as the United Farmworkers. Chavez and Huerta organized grape strikes, non-violent protests, hunger strikes, as well as organized marches to improve the working conditions of migrant Mexican, and Mexican-American farm-workers. Reies Lopez Tijerina later organized the Alianza Federal de Mercedes, a group which emphasized Chicano history and campaigned to restore land to those who lost it during the Mexican–American War.^[6] Rudolfo Gonzales became known for the Crusade for Justice, a movement that shifted focus from rural to urban areas and to Chicano youth in an effort to resist assimilation and help Chicano youth accept and embrace their heritage and culture.^[6]

Masculine

The Chicano movement of the 1960s was a masculine one. In many ways, women were excluded and it even "tended to reflectively reproduce the subordination of women."^[7] The Plan Espiritual de Aztlán (1969), which was the manifesto of the Chicano movement, was ripe with words like "brotherhood, brothers, mestizo, etc. Women were not included in the vernacular of the document.^[7] The Chicana Feminist movement was sparked in part by the Denver Youth Conference of 1969 in which it was stated that, "It was the consensus of the group that the Chicana woman does not want to be liberated".^[6]

Chicana feminism

A Chicana is an American woman, or girl, of Mexican ancestry.^[6] Feminism is a movement concentrated on the belief in the equality of men and women in the societal, economical, and political sense.^[6]

"While it is true that the unity of La Raza is the basic foundation of the Chicano movement, when Chicano men talk about maintaining La Familia and the 'cultural heritage' of La Raza, they are in fact talking about maintaining the age-old concept of keeping the woman barefoot, pregnant, and in the kitchen. On the basis of the subordination of women, there can be no real unity ... The only real unity between men and women is the unity forged in the course of struggle against their oppression. And it is by supporting, rather than opposing, the struggles of women, that Chicanos and Chicanas can genuinely unite." – Mirta Vidal, The Unity of "La Raza".^[6]

According to the New Dictionary of the History of Ideas, "There are many definitions of feminism, and many scholars now assert that the word should be used in its plural form to encompass women's various social locations," and there are four ways Chicana feminism can be distinguished from other forms: history, culture, intersectionality, and political coalitions.^[8]

Chicana history is different from that of other American immigrant groups because they have a claim of origination to the Southwest. Chicano culture determines the specific ways in which gender and sexuality are defined in Mexican-American communities. Intersectionality is the concept that Chicanas belong to more than one oppressed group – race, gender, and class. And finally, this intersectionality means that Chicanas can join with but also be rejected by many different political coalitions.^[8]

The Encyclopedia of Race, Ethnicity and Society claims that, "One of the best-known Latina feminists is Gloria Anzaldúa, author of numerous writings, including Borderlands/La Frontera: The New Mestiza. As a lesbian Chicana writer, Anzaldúa has produced work that shows the clear intersectionality of gender, sexuality, and the social construction of racial identity."^[2]

Oppressive Chicana archetypes redefined

Zdroj:https://en.wikipedia.org?pojem=Chicana_literature
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