Entering this course I was very ignorant to the power of authority
historians possess in relation to the publication, distribution and reception
of historical figures and events. What historians deem as important is what you
receive. Historians review archival materials such as pictures, notes,
pamphlets and articles and are tasked with making sense of the material. After
giving each article of material a meaning, they then relay their findings to
the public (or smaller academic audiences) in a way that paints a picture of
the historical happenings they perceive the materials to portray. This course
really highlighted major issues that arise from a history writing process that
allows historians to include and exclude whatever they find to be historically
relevant.
Before learning the behind the scenes work that goes into
preserving historical happenings and figures, it never really dawned on me the
ways in which the identities and life experiences of a particular historian can
tie into how they perceive and decipher the archival material. Gender, race,
socioeconomic status and educational experience play heavy roles in how history
is articulated. Even the way historians/librarians input archival materials
into their databases can be skewed by the methods utilized to describe and
stratify these materials. This process is influential in the making of a
history that is often biased and singular. The experiences of various groups
are often erased as historians use their judgement to determine what is important
or valuable to the history they are choosing to display.
With the archiving and contextualizing of materials being heavily
influenced by the identity and the life experiences of historians, the lens
through which they view themselves, and the identities they carry, has a major
influence on how their historical texts are formed.
Given the opportunity to engage in the history-writing process, I
experienced this dilemma firsthand. As a Mexican-American woman whose family
inhabited this country almost 100 years ago, my particular identity carries a
lot of weight on my perception of the material. My family does not speak
Spanish, and Mexican cultural practices have always been kept to a minimum - a
consequence of my family’s generational experience of oppression and culture
shaming in this country since the early 1900s. My life experiences have been
shaped by poverty, cultural insecurity and structural inequality. As I digested
the Oral History of Alicia Escalante, certain aspects of her experiences affected
me in ways that can only be described as personally empowering and moving. As a result, when writing her bio, I focused
on the pieces of her catalog I could identify and connect with emotionally.
The bio could have come out very differently had it been written
by a private-school educated, White middle-class male with a lack of value for
the unique experiences of Latina women in the 1960s.
After cataloguing and dissecting Alicia Escalante’s oral history
extensively, I chose to articulate her early life experiences, and the
adversity she faced as a young woman, as the driving force to her success. I
strategically focused on these challenges as I could personally identify with
her experiences. Whether it be her experience with poverty, dealing with the
welfare system, or the general cultural oppression that comes with all white
administrative structures in this country, her story resonated with me. I had
the urge to defy the usual biographical structure, which often times spends
very little on the early life and extensively goes into the success of the
person. By deciding not to stratify her success over the adversity she faced, I
believe her story has the power to inspire those who share similar struggles,
and who might stumble upon her biography, to overcome, achieve and to never
settle.
I have always believed that History has the power to influence and
move people. As a young girl, I often wondered why there were never any
Mexicans in my history books. I wondered endlessly why the “Great White Man
History” I was taught never carved out a space for the Latinas whom I knew had
been navigating the oppressions of this country for decades. The most I ever
got was Cesar Chavez and the Labor Rights movement. The Chicano movement was
not only disqualified from the text but there was also no inclusion of any
Latina women whatsoever.
The erasure of the achievements of specific groups within
historical texts is extremely significant since I believe it has the power to
inadvertently (some might argue advertently) stymie upward mobility within
those communities. Access to role models and the knowledge of historical cultural
achievement are extremely important in the movements of people. I had very
limited knowledge to role models to follow when conceiving of my life goals and
the roles I could play in enacting change. I was completely ignorant to all the
systems actively working against me and the multiple layers of adversity my
people have to overcome in order to attain the upward mobility the
"American Dream" presumes to promise. Accessibility to this type knowledge
only came with my University of Michigan education. Which further makes this
public domain important. Accessibility is key.
By telling Alicia Escalante's biography in a way that outlined her
struggles, I hoped to show other Latinas that success is
still attainable regardless of the struggles you may face. I want nothing more
than for Latina women to understand their power and to realize they are never
stuck within the bounds of gendered, racial, cultural, nor structural
oppression. It is only through projects such as this that the much-needed
accessibility of our history is given to the public. We owe it to ourselves to
not hoard stories like those of Alicia Escalante, Evey Chapa, and Martha
Cotera, in efforts to empower the women of my generation to stand in solidarity
against the multilayered oppression we all experience.
The Chicana Feminist movement in the 1960s was aimed at breaking
away from the gendered, racial, cultural, and structural discrimination that
suppressed our power and mobility. First, this movement worked to take
ownership of our indigenous and Mexican history to use it as a form of empowerment.
Instead of channeling Cuauhtémoc and Zapata, whom were figures held high within
the Chicano movement, Latinas repainted our history to include figures like Las
Adelitas of the Mexican Revolution and Coyolxauhqui - in efforts to break free
of the oppressive power structures of the Chicano Movement. The men of the
movement recognized Chicana women as "belonging in the kitchen"
despite them often carrying the brunt of the behind-the-scenes work.
The Chicana Feminist movement also contrasted vastly with white feminist
movements during the time because they were able to isolate and understand the
triple oppression Latina women are faced with. It is not only that we as women
are unequal to men, we as women of color are not equal to white women, and
further we as a cultural group are not only a racial “other” but some of our
cultural holdings oppress the mobility of our women. It was only in recognition
of this triple oppression that Chicana Feminist Leaders were able to reject and
fight against it. The Chicana movement was an important time for Latinas
because we began to not only fight for our rights, we began to occupy spaces of
Leadership that historically were not open to us.
Having spent a lot of time within the archive, it is ever clear to
me that Latina women during the 60s and well after that, did, and still do,
amazing and impactful community work all while navigating through various
challenges of motherhood, poverty, racism, and structural oppression. It has
been an honor to participate in the archival project and through it I have
learned not only about the great things my elders have accomplished, but more
importantly, I have been empowered to continue their work. I have also learned
that navigating the same oppressions today that they did 50 years ago, I can
and shall overcome. It has been a great experience, one that, although tedious,
and challenging, was very enriching for me.