La Voz de Aztlan, October 6 1969
Item
Title
La Voz de Aztlan, October 6 1969
Creator
Associated Students of Fresno State
Relation
La Voz de Aztlan (Daily Collegian, California State University, Fresno)
Coverage
Fresno, California
Date
10/6/1969
Format
PDF
Identifier
SCUA_lvda_00002
extracted text
LXXV /16
OCCUPIEDMEXICO
LOVE IT..... OR LEAVE IT/
El Chicano
Editorial
it's about time you showed
weeks
Jose ...! Sent you out
ago to spy on the
BY: CARLOS "CHALE" MARTINEZ JR
It has been my displeasure to hear, in and about our fair campus at
Fresno State College, the Anglo majority on this campus grumbling
about the so-called campus militants.
I have often overheard these people refer to certain individuals
as trouble makers who are stirring up trouble and getting Mexican
students all worked up for nothing. In furthering their rationalization
they further state that if these people were disposed of the Chicano
Movement would come to a stand still. Of course there are also
pejorative statements that follow the thinking that if these two militants in residence are not dismissed, all hell will break out on this
campus.
I hate to burst any bubbles, but no one individual is running the show
here at Fresno State College, some are just the speakers for the rest
of us. Any given individual may be the prophet to guide us from the
yoke of ethnic oppression.
Students are only stating facts, they are revealing the society that
has put us in our present state. This phagocyte society that has leeched from us the very pride that once made our ancestors the greatest nation in the Americas. The degradation that our people have
suffered through the last 400 years has come to an end, once more
we will raise our heads with pride and with this nationalistic pride,
we shall prove that we are proud to be what we are--MEXICANS!
Our leaders will, like Moctezuma Xocoytozin II, Uei Tlaloani
( chief speaker), lead the verbal battle against those who are against
us but let the rest of the student body be aware that, they are only
transmitting the feelings of the Mexican Community, and they themselves are part of that community that is now fighting back to gain
_its identity.
hird
World
By Ramon Chacon
According to the author-revolutionist Franco n, the Thi rd
World created Europe. This
Third World were the oppressed
people of colonized nations in
Africa, Asia and Latin America.
And who, Carnales, is the Third
World in the United States? What
people in this cogent country
have felt the truculent fangs of
the affluent society. I' II tell you
who, Carnales, you, our Black
brothers, and our fellow Indians.
We are the vicarious victims of
their egotistical society. This
ociety that worries about its
space program, national defense,
national offense, foreign aid, foreign policy, and eschews the responsibility of serving domestic
needs, but what are we - ju st a
minority, that's changing too.
R member our parents, they
nad it rather difficult in the! r
Chicanos!
(
Involvement
Insight on Migrant
Teacher ·Program
plify our wants, rights, and demands, these demands of the oppressed that must be met. The
affluent society has deprived us
of political, social and economic
gain and it's our duty to fight this
society lhat has tread on us for • By Francisco Rodriquez
hundreds of years. Carnales. they
We label different
objects
have our people in ghettos which
from cans to insects to find their
are in re a I i t y prison camps
identity. We procure the identiestablished hy society for our
ty of certain foods to avoid bepeople. These prison camp are
ing poisoned. yet even with such
not only foung in the urban areas
labeling we still poison oursuch as Los Angeles, San Franselves, as we still trip over
cisco, and Fresno but also in the
our own identified two feet. The
rural areas of Mendota. Parlier.
migrant farm worker a term
D lano. I• 1ve Points, etc. This
never fully understood deals with
society has reparations due our
such an identity. By American
people in the economic, social,
standards he lives in a roving
and political field Thee tablishworld, moving along with the
me11t will 11ot give these dues to
crop, he sleeps under bridges,
11!.i on a sliver platter, hrother,
eats
nutritionally unbalanced
we must fight to obtain what is
meals, and al most totally igright fully ours.
11ores education. That separate
identity given to him has
had his human value degraded
sometimes to that of an animal. In the field he has never
had unemployment insurance,
the fringe benefits. the protections and security needed to stabilize agriculture labor, the etforts to improve his health and
sanrtation and most of all the
education of the young and adult
alike.
The
difficulties
in
communicating and the language
barrier have done nothing but
promote discouragement and humilitation in his education.
In the last three years the
federal government has finally
begun to notice some of the
problems of the migrant farm
worker. For example, the Migrant Teacher Assistant Program (Mini-corp) organized in
196 7. was
created to aid the
migrant farm worker's child:
its
main objective to teach
English as a second language.
Selective bilingual college students participated in the program. Their goal was several
things:
1. to gain experience in teaching
2. to help solve some of the
everlasting problems in the migrant camps.
3.
to use the Spanish language as a vehicle to communicate with the families. thus conA "
although the Chancellor seeks to avoid interference with
vincing migrant parents of the
importance of education.
In working with the migrants
campus decisions, the appointment of this candidate would not be
and teaching under an academic
and recreational type summer
school program: I found out
acceptable to the Ch_a ncellor's office.": Ness
that the migrant child possesses a greater awareness in
the environmental aspects of life
and has. by far, more experience
in it. He shows it by the way he
day, for in addition to the struggle they faced to survive, they
encountered the problem of competing with the gavaucho for work
in the farms. it appears that the
gringo no longer has to work in
the farms, that 110 longer lives
in the ghetto, but what happened
to us?
Our parents have sacrificed a
great deal so that we would not
have to work all our lives in
the fields (yet practically all
field workers are Chicanos). Our
parents were rather busy with
their duties and were consider ed
rather pacified by white society.
flowever, w should not criticize
th m for their "pacified stat , "
they did their best, conside ring
the generation they lived i11. You
see arnale s. they ar the Third
World and so are we. Today we
are in a better position to ex em-
speaks thinking and relating
to resident children in his peer
group in advanced ways. This is
undoubtably gained through the
many
conditional changes he
goes through and in the process
of migrating from area to area
and from Mexico to the U.S.
In working with these children,
l compared myself to them for
I used to migrate from the valley
to the coast during summers to
work in the prune orchards. The
differences were many because
in the third I was barely beginning to write and learn math
while the Mexican migrant was
not only doing seventh or eighth
grade work but also thinking way
ahead of his time.
Some expEriences gained while
working with the anglo teachers
was that they do not really understand the Mexican child. During staff meetings, their talks
were sometimes aimed in setting
up a program for a mentally
retarded child. at times laughing
at them for the way they acted
and the way their English was
spoken.
The ignorance of the migrant
child
was bad, but to. have
seen college graduates in their
third or fourth year of teaching
and not knowing how to educate
resident children. let alone migrants. was just one extreme display of the present system in
education. This type of teacher
should be done a way with in the
future and putting in place bilingual teachers. preferably Chicanos that not only have experienced migrancy. and Chicanismo butwhoarewillingtochange
studies and programs to fit the
needs of the Mejicano from the
one-sided anglo educational system.
Although some of the extremes
in the handicapped educational
were seen. the migrant educational program was in some schools
very productive and meaningful,
where staffing included enough
migrant teacher assistants and
better trained bilingual teachers that related closer to the
child. School facilities played
a major role in promoting child
· interests resulting in greater
attendance. The afternoon recreational program was always
looked forward to after morning
academic classes.
Indian Culture Must
Be Based In Education
By Paul Graham
The Indian in our country has always persuaded and used the Inas best as he was able to under the circumstances.
dian culture
oue to the ignorance of the white man these customs were al .
.
. h d' d .
B
h ·
ways me
with 1s ain.
ecause e dtd not take time to educate himself in the
Indian way . live and learn. The Paleface forces his way
th
Indian. Consequently the Indian had little chance to develop e
further his culture and his religion. Because the whites were always
taking , taking, until the Indian had none.
y
The
missionaries
at this point made themselves felt . tea c hiing th e
i
i
ig .
Indian his religion and so forth. They used the Indian as slaves as
they were the only ones they could force.
Thoe who survived this new and difficult way of life had no choice.
He became even more confused. To compete with whitey for his job
was unheard of. Only because the white man had an education.
After the Indians were colonized on the reservation it became
obvious that the Indian must change his ways or perish, he perished .
The Indian taught himself many ways to survive.
F or the Indian to become educated in the world of the white he
must have education in the highest level availabel (equal). As we know
the white man not only doesn't want the Indian to become educated
he hinders his chances.
Education for the most part should not forget the studies for the
Indian . For many have already forgotten there forefathers wav of
livi ng. Many tribes are already lost and many more are still to go.
Although
education is our ultimate goal and weapon, we as
Cndians should learn about each other because we are people who
were separated by process of circumstances. New ideas and goals
a re now apparent.
Religious Genocide of
Indians by the Paleface
By Lehman H. Brightman
With the Bureau of Indian
Affairs as the director and overseer and the "ill informed legislators" ac t i n g as the proud
owne r s, the government has proceeded to force one bad program
afte r another on the helpless
Indians. Every four years or every time the adm i nistration in
Washington c h an g e s hands, so
does the poli cy of directing the
Indians . With this type of mismanagement a nd with the constant
changes i n policies fo r de-Indianizing, th e Indians can 't help but
be in a state of confusion.
To add to thi s confusion , there
has been a constant flow of sociologists. anthropologists , and
"do-gooders '' makin g suggestions on how to bette r civilize the
aborigines . Howe ve r. I believe
that the religious genocide pr acticed by the different religious
orders has been the worst feature. Who says that one religion
is better than another, and what
makes the white religion so much
better? All Indian tribes had a
form of religion,· and they left it
up to the indi victual to worship ·
as he saw fit. They didn't have to
have an intermediary to communicate with God for them. Nor
did the Indian have a set place to
worship, This also was up to the
individual. Anytime he needed
spiritual guidance, he prayed, and
it was according to his own rules '
and rites , not someone else's.
The religious groups still flood .
the reservations and tell everybody that they must be saved in
order to go to Heaven, and that
they must be baptized to be
saved. What the hell did they think
happened to all those poor Indians
who died before coming into contact with the white man ? What
gives the white man the monopoly
on r eligion, and who says that
Christ is white ? He may be In- ,
dian , who knows:
Red Brothers Organize
In dian Studies Class
By Leonard Smith
Twenty - five Native American
stude nts have fo rmed an American Indian cultural affairs class
at Fresno Sta te College. Immedia te plans call for forming a
curri culum dealing with Indian
hi s tor y and culture from the perspective of the Indian.
The class, which is held on
Tuesdays and Thursdays , is only
a beginning and the students hope
to have at least three by the next
tall semester.
Experts on Indian affairs and
problems will be invited to present lectures to the class. It is
hoped that the lectures, seminars, and various community involvements will orient the students and the college community
as wen into the present situation
of the American [ndian.
Only one side of history has
been presented and never from
the standpoint of the American
Indian. This class will present to
the Indians who take the class
the great amount of contributions
made by Indians in the settlement
of this country which history
books always conveniently leave
out.
Another major purpose of the
Indian studies program is to
break down barriers as well as
give the Indian students pride and
confidence. This class will also
be enlightening to non-Indians
who are aware of the inequities
in the present power structure.
Lastly. the class will serve as
a forum tor the discussion of
problems confronting Indian students on campus and hopefully
provide some solution tor those
problems.
I need
La Raza, I made
fun of it before, laughed at it,
wrote it off as a radical movement which should've stayed in
east
L.A. But now I need it.
Northeast Fresno is where
I grew up, about a. mile from
the college.
In the suburbs
there are very few chicanos. My
block, for example, houses only
two
Mexican families. Since I
went to school with white people
only, I never knew my language
or my culture. All I knew was
that I didn't fit into where I
was. Oddly enough when I visited my cousins on the west side,
I didn't fit with them either. I'm
stuck between both worlds. I have
been
brought up as a white
man, but yet I am a Mexican.
My parents are good Mexicans.
They brought me up as they had
been brought up; not to raise my
voice; always be nice; and say
-
thank you.
So when I say I
grew up as a white man, I mean
my outside world.
The differences of races is becoming more and more evident
every time I go out with my
white
"friends".
Mexican to
them is beginning to mean something bad. Or did it mean that to
them all along, only I was too
blind or didn't want to believe it
of them. They would make jokes
like, Why do they bring shit to
Mexican weddings? To keep the
flies off the bride. There I'd
stand silent, burning up inside,
but silent.
I've always kept silent, but
everytime I did I died inside.
I was ashamed of myselfbecause
I wasn't the man My father was
when he was my age or like my
brother. They fought, but I was
afraid that if r fought back or
said anything I would be kicked
out of my world. I used to curse
The Chicano World
the color of my skin, because
it made me different from the
rest. Last Friday again r didn't
say anything when one of them
made the comment that he couldn't
understand how any Mexican could
get a license. But it was different
because r realised that
I didn't need them, nor did I
care to be with them.
Now at this moment ln my life
I've got to decide where I want
to be. I'm still in my old world,
but I'm looking for a better way
of life for me.
La Raza has
opened up an avenue for me to
leave the world I'm now in.
It has made me aware of my
people.
It also has given me
some dignity as well as security
in myself.
Yet it is an alien
world, one in which I feel at
.
odds with, these sentences may
seem
contradicting but they
aren't.
La
Raza
makes
me feel
proud that my people are getting
together in order to help each
other out. It's great to feel that
I'm part of something that needs
me, in order to help a brother
out if he is worse off than I
am. It feels good to belong to
a virgin movement, untarnished
by
greed and· corruption. A
movement aimed at building up
instead of tearing down.
But
a part of me rejects the political views held by those at the
head of the movement. Blame it
on my former life but I can't
go along with arming ourselves
and killing all white people . N
oro
do I believe that all our troubles
.
were caused by the white man and
thus he owes us a living, So as
can be seen, that if r joined the
movement I'd be in the same boat
as before, One. that is sinking,
I used to feel interior but now
I do not.
Now I feel uneasy
and
uncertarn of myself, my
contacts, and my beliefs, I hold
my head up high, but r still can't
see my way clear.
I ~eed La Raza though for
identity and thus security, Or is
it something else that I'm looking
.
.
for in which mi raza may be
found..
I don't know. I don't
know 1f I can make the statement, I am David Corneliuz. In
which world do I belong? Or don't
I belong at all in this universe,
Well there you have it, my world
and your welcome to it
. .
For Tara
am Chaac
bring rain upon my people
because of me their corn grows
because of me, Chaac,
thev are ancient
they are eternal
the Mayas
I
I
a child is missing
among my people
(I hear voices whispering
We Are With the Pope)
is there a child here?
(someone cries,
corn hardly grows now)
we arci not complete
I feel it, Pass ion, the
oldest one, is missing
chant Mava s, chant
Chaac is with you
vour chants feed my stomach
saturate my blood
fil I my throat, my lungs
touch n1v soul
those eternal fountains of faith
and hope
a long time aqo
I
was
sad
out of my tears
DOS ESTHANJEROS
Bv George Olveda
Dos estranjcros montados a
caballo lleqan a un pueblito.
ESTRANJERO #1: Tcnqo sed.
ESTRANJERO #2: Vamos a la
cantina.
lban a la cantina los dos estranjeros montados a caballo
cuando sale un borracho bolando
de la cantina de un chingadasco
que le habian dado. Cuando los
estranjeros lo vieron caer, sc
dijo uno al otro "Que chulo putaso• y el borracho (con voz alta
de joto) voltea a verlos y les
dice •Muchas gracias•.
1.
I
cenotes were formed
my children the Mayas
chanted to me
for I dwell in their hearts
(I am hungry,
ther e is 110 r:orn)
hear vou now Mayas·
keep chanting
wt• sl1all meet again
in Chichen-Itza
for Chaac is with vou
for
ever
ORACION
By Ernesto Trejo
"Oh, tu, Hermosura def dia, Tu Huracan, tu, Corazon del Cielo y
de la Tierra, tu dador de nuestra gloria y de nuestro• hijos e hijas!
Que se aur,:ienten Y multi pl iquen tus sustentadors y los que te evocan
n el camino, en los rios, en las barraneos, bajo los arboles v beucos; dales sus hijos e hijas. Que el grito de la sangre sea su fuerta Y el sudor de su frente su recompensa, que su semilla florezca
su fruto les pertenezca, que rieguen los campos y la sonrisa de
us jijos los conforte en la vejez, y sus nietos en Aztlan los admiren
v respeten.
By Omar Salimas
It wa the beginning of 1i re for
me in Mexico age three and [ became the gypsy or the neighhorhood on the sidestre ts of the
churro factories. How I loved
those days. In the early morning
in front or he cobbled steps of
our hou
the meat man, the fruit
man. th ·candy man. the vegetable man. would pass and loudly
announce their produce.
Spanish is a beautiful language
and if you've never experienced
waking up to laughter hells, music and Spanish you've miss d
something.
I had a sister who tied me
around a tree one day and the
next day I stuck a bean up her
nose.
I recall my mother. tall. majestic. stoic. beautiful. We were
poor but we got along, Then my
mother was ill and I didn't understand why doctors could be so
stupid and charge so much. My
father had a little shop in front
of the house where he sold things,
perfumes. soap. etc. and most of
the mondy he made went for
medicine for my mother. and
food.
One day I was mvited to a party
and mother dressed me nice and
I ate so much there I almost got
sick. but I enjoyed the little people my age and even conversed
with adults on inflation and music.
The doctor started to make
more visits and people would
come to see my mother. I knew
something was wrong. The cruel
act of death is never justified and
she died a young woman. Aside
from being a traumatic exper-
ience for me. at age four I became fed up with society and I
vowed someday to tell an audience
about myself, that self that is
filled with darkne s and seeks
the light of the sun.
The world had come to an end
for me. A little intellectual I
didn't have the genius to write a
hook then I would have written a
satire on medicine and doctors
and high prlces. But now I can
speak with the voice of experience
and accept that death is part of
life and somettmes a sacrifice
in the field of battle that battle to
exist, to be one's self in the face
of conformity. to Ii ve one's life
as one sees fit and to have the
honesty to accept things and fight
for them.
How beautiful can life be and if
we can shape our destinies into
some form, a poetic form where
beauty is existence and where
people's hatreds are channelled
and we learn to accept our fellow
man, We shall have enhanced our
lives. It's one life and maybe another one somewhere but the
other will not be the same. in this
one there is the challenge, the
need for courag·e, we must learn
to accept people on their terms.
People that have suffered know
what life is all about. Without
suffering there is no compassion
and if ·there ever was a ti me for
compassion it is now. Christ
taught us plenty. Today's leaders
lack compassion for man.
It is this quality that to my
mind distinguishes the individual
and it is us the young who can
some day lead the people of the
world into a better life. Where to
be humane is no crime.
Que no encuentren desgracia ni infortunio, ni sean enganados, ni
ropiecen ni caigan, ni sean juzgados por tribunal alguno, que la
gualdad impere Y su redemcion sea total, la honra sea su ley y
Y virtue su guia Y el polvo del camino de la vida nunca opaque su
vision
mestiza. No caigan en el lado jabo del camino, ni ava algun
golpe en su presenc1_a. Ponies en buen camino y hermoso, no tengan
nfortunio ni desgrac1a, no peguen de ilusorio goze pues su juez mas
severo es la conciencia. Que la raza cosmica llegue al orilla de!
numdo.
iOh, tu, envoltorio de gloria y Majestad! Tu, tohil, avilix, hacavitz, Vientre del cielo, vientre de la tierra! iOh, tu, que eres las
cuatro esqu1nas de la tierra, nuestra sangre grita, Aztlan con el
corazon en la manogime, la razadel Sol espera su inevitable destino.
Haz que haya Paz en tu Presencia! i Oh, Dios!
-inspirado por el libro de la verdad
• • •
,,
OCCUPIEDMEXICO
LOVE IT..... OR LEAVE IT/
El Chicano
Editorial
it's about time you showed
weeks
Jose ...! Sent you out
ago to spy on the
BY: CARLOS "CHALE" MARTINEZ JR
It has been my displeasure to hear, in and about our fair campus at
Fresno State College, the Anglo majority on this campus grumbling
about the so-called campus militants.
I have often overheard these people refer to certain individuals
as trouble makers who are stirring up trouble and getting Mexican
students all worked up for nothing. In furthering their rationalization
they further state that if these people were disposed of the Chicano
Movement would come to a stand still. Of course there are also
pejorative statements that follow the thinking that if these two militants in residence are not dismissed, all hell will break out on this
campus.
I hate to burst any bubbles, but no one individual is running the show
here at Fresno State College, some are just the speakers for the rest
of us. Any given individual may be the prophet to guide us from the
yoke of ethnic oppression.
Students are only stating facts, they are revealing the society that
has put us in our present state. This phagocyte society that has leeched from us the very pride that once made our ancestors the greatest nation in the Americas. The degradation that our people have
suffered through the last 400 years has come to an end, once more
we will raise our heads with pride and with this nationalistic pride,
we shall prove that we are proud to be what we are--MEXICANS!
Our leaders will, like Moctezuma Xocoytozin II, Uei Tlaloani
( chief speaker), lead the verbal battle against those who are against
us but let the rest of the student body be aware that, they are only
transmitting the feelings of the Mexican Community, and they themselves are part of that community that is now fighting back to gain
_its identity.
hird
World
By Ramon Chacon
According to the author-revolutionist Franco n, the Thi rd
World created Europe. This
Third World were the oppressed
people of colonized nations in
Africa, Asia and Latin America.
And who, Carnales, is the Third
World in the United States? What
people in this cogent country
have felt the truculent fangs of
the affluent society. I' II tell you
who, Carnales, you, our Black
brothers, and our fellow Indians.
We are the vicarious victims of
their egotistical society. This
ociety that worries about its
space program, national defense,
national offense, foreign aid, foreign policy, and eschews the responsibility of serving domestic
needs, but what are we - ju st a
minority, that's changing too.
R member our parents, they
nad it rather difficult in the! r
Chicanos!
(
Involvement
Insight on Migrant
Teacher ·Program
plify our wants, rights, and demands, these demands of the oppressed that must be met. The
affluent society has deprived us
of political, social and economic
gain and it's our duty to fight this
society lhat has tread on us for • By Francisco Rodriquez
hundreds of years. Carnales. they
We label different
objects
have our people in ghettos which
from cans to insects to find their
are in re a I i t y prison camps
identity. We procure the identiestablished hy society for our
ty of certain foods to avoid bepeople. These prison camp are
ing poisoned. yet even with such
not only foung in the urban areas
labeling we still poison oursuch as Los Angeles, San Franselves, as we still trip over
cisco, and Fresno but also in the
our own identified two feet. The
rural areas of Mendota. Parlier.
migrant farm worker a term
D lano. I• 1ve Points, etc. This
never fully understood deals with
society has reparations due our
such an identity. By American
people in the economic, social,
standards he lives in a roving
and political field Thee tablishworld, moving along with the
me11t will 11ot give these dues to
crop, he sleeps under bridges,
11!.i on a sliver platter, hrother,
eats
nutritionally unbalanced
we must fight to obtain what is
meals, and al most totally igright fully ours.
11ores education. That separate
identity given to him has
had his human value degraded
sometimes to that of an animal. In the field he has never
had unemployment insurance,
the fringe benefits. the protections and security needed to stabilize agriculture labor, the etforts to improve his health and
sanrtation and most of all the
education of the young and adult
alike.
The
difficulties
in
communicating and the language
barrier have done nothing but
promote discouragement and humilitation in his education.
In the last three years the
federal government has finally
begun to notice some of the
problems of the migrant farm
worker. For example, the Migrant Teacher Assistant Program (Mini-corp) organized in
196 7. was
created to aid the
migrant farm worker's child:
its
main objective to teach
English as a second language.
Selective bilingual college students participated in the program. Their goal was several
things:
1. to gain experience in teaching
2. to help solve some of the
everlasting problems in the migrant camps.
3.
to use the Spanish language as a vehicle to communicate with the families. thus conA "
although the Chancellor seeks to avoid interference with
vincing migrant parents of the
importance of education.
In working with the migrants
campus decisions, the appointment of this candidate would not be
and teaching under an academic
and recreational type summer
school program: I found out
acceptable to the Ch_a ncellor's office.": Ness
that the migrant child possesses a greater awareness in
the environmental aspects of life
and has. by far, more experience
in it. He shows it by the way he
day, for in addition to the struggle they faced to survive, they
encountered the problem of competing with the gavaucho for work
in the farms. it appears that the
gringo no longer has to work in
the farms, that 110 longer lives
in the ghetto, but what happened
to us?
Our parents have sacrificed a
great deal so that we would not
have to work all our lives in
the fields (yet practically all
field workers are Chicanos). Our
parents were rather busy with
their duties and were consider ed
rather pacified by white society.
flowever, w should not criticize
th m for their "pacified stat , "
they did their best, conside ring
the generation they lived i11. You
see arnale s. they ar the Third
World and so are we. Today we
are in a better position to ex em-
speaks thinking and relating
to resident children in his peer
group in advanced ways. This is
undoubtably gained through the
many
conditional changes he
goes through and in the process
of migrating from area to area
and from Mexico to the U.S.
In working with these children,
l compared myself to them for
I used to migrate from the valley
to the coast during summers to
work in the prune orchards. The
differences were many because
in the third I was barely beginning to write and learn math
while the Mexican migrant was
not only doing seventh or eighth
grade work but also thinking way
ahead of his time.
Some expEriences gained while
working with the anglo teachers
was that they do not really understand the Mexican child. During staff meetings, their talks
were sometimes aimed in setting
up a program for a mentally
retarded child. at times laughing
at them for the way they acted
and the way their English was
spoken.
The ignorance of the migrant
child
was bad, but to. have
seen college graduates in their
third or fourth year of teaching
and not knowing how to educate
resident children. let alone migrants. was just one extreme display of the present system in
education. This type of teacher
should be done a way with in the
future and putting in place bilingual teachers. preferably Chicanos that not only have experienced migrancy. and Chicanismo butwhoarewillingtochange
studies and programs to fit the
needs of the Mejicano from the
one-sided anglo educational system.
Although some of the extremes
in the handicapped educational
were seen. the migrant educational program was in some schools
very productive and meaningful,
where staffing included enough
migrant teacher assistants and
better trained bilingual teachers that related closer to the
child. School facilities played
a major role in promoting child
· interests resulting in greater
attendance. The afternoon recreational program was always
looked forward to after morning
academic classes.
Indian Culture Must
Be Based In Education
By Paul Graham
The Indian in our country has always persuaded and used the Inas best as he was able to under the circumstances.
dian culture
oue to the ignorance of the white man these customs were al .
.
. h d' d .
B
h ·
ways me
with 1s ain.
ecause e dtd not take time to educate himself in the
Indian way . live and learn. The Paleface forces his way
th
Indian. Consequently the Indian had little chance to develop e
further his culture and his religion. Because the whites were always
taking , taking, until the Indian had none.
y
The
missionaries
at this point made themselves felt . tea c hiing th e
i
i
ig .
Indian his religion and so forth. They used the Indian as slaves as
they were the only ones they could force.
Thoe who survived this new and difficult way of life had no choice.
He became even more confused. To compete with whitey for his job
was unheard of. Only because the white man had an education.
After the Indians were colonized on the reservation it became
obvious that the Indian must change his ways or perish, he perished .
The Indian taught himself many ways to survive.
F or the Indian to become educated in the world of the white he
must have education in the highest level availabel (equal). As we know
the white man not only doesn't want the Indian to become educated
he hinders his chances.
Education for the most part should not forget the studies for the
Indian . For many have already forgotten there forefathers wav of
livi ng. Many tribes are already lost and many more are still to go.
Although
education is our ultimate goal and weapon, we as
Cndians should learn about each other because we are people who
were separated by process of circumstances. New ideas and goals
a re now apparent.
Religious Genocide of
Indians by the Paleface
By Lehman H. Brightman
With the Bureau of Indian
Affairs as the director and overseer and the "ill informed legislators" ac t i n g as the proud
owne r s, the government has proceeded to force one bad program
afte r another on the helpless
Indians. Every four years or every time the adm i nistration in
Washington c h an g e s hands, so
does the poli cy of directing the
Indians . With this type of mismanagement a nd with the constant
changes i n policies fo r de-Indianizing, th e Indians can 't help but
be in a state of confusion.
To add to thi s confusion , there
has been a constant flow of sociologists. anthropologists , and
"do-gooders '' makin g suggestions on how to bette r civilize the
aborigines . Howe ve r. I believe
that the religious genocide pr acticed by the different religious
orders has been the worst feature. Who says that one religion
is better than another, and what
makes the white religion so much
better? All Indian tribes had a
form of religion,· and they left it
up to the indi victual to worship ·
as he saw fit. They didn't have to
have an intermediary to communicate with God for them. Nor
did the Indian have a set place to
worship, This also was up to the
individual. Anytime he needed
spiritual guidance, he prayed, and
it was according to his own rules '
and rites , not someone else's.
The religious groups still flood .
the reservations and tell everybody that they must be saved in
order to go to Heaven, and that
they must be baptized to be
saved. What the hell did they think
happened to all those poor Indians
who died before coming into contact with the white man ? What
gives the white man the monopoly
on r eligion, and who says that
Christ is white ? He may be In- ,
dian , who knows:
Red Brothers Organize
In dian Studies Class
By Leonard Smith
Twenty - five Native American
stude nts have fo rmed an American Indian cultural affairs class
at Fresno Sta te College. Immedia te plans call for forming a
curri culum dealing with Indian
hi s tor y and culture from the perspective of the Indian.
The class, which is held on
Tuesdays and Thursdays , is only
a beginning and the students hope
to have at least three by the next
tall semester.
Experts on Indian affairs and
problems will be invited to present lectures to the class. It is
hoped that the lectures, seminars, and various community involvements will orient the students and the college community
as wen into the present situation
of the American [ndian.
Only one side of history has
been presented and never from
the standpoint of the American
Indian. This class will present to
the Indians who take the class
the great amount of contributions
made by Indians in the settlement
of this country which history
books always conveniently leave
out.
Another major purpose of the
Indian studies program is to
break down barriers as well as
give the Indian students pride and
confidence. This class will also
be enlightening to non-Indians
who are aware of the inequities
in the present power structure.
Lastly. the class will serve as
a forum tor the discussion of
problems confronting Indian students on campus and hopefully
provide some solution tor those
problems.
I need
La Raza, I made
fun of it before, laughed at it,
wrote it off as a radical movement which should've stayed in
east
L.A. But now I need it.
Northeast Fresno is where
I grew up, about a. mile from
the college.
In the suburbs
there are very few chicanos. My
block, for example, houses only
two
Mexican families. Since I
went to school with white people
only, I never knew my language
or my culture. All I knew was
that I didn't fit into where I
was. Oddly enough when I visited my cousins on the west side,
I didn't fit with them either. I'm
stuck between both worlds. I have
been
brought up as a white
man, but yet I am a Mexican.
My parents are good Mexicans.
They brought me up as they had
been brought up; not to raise my
voice; always be nice; and say
-
thank you.
So when I say I
grew up as a white man, I mean
my outside world.
The differences of races is becoming more and more evident
every time I go out with my
white
"friends".
Mexican to
them is beginning to mean something bad. Or did it mean that to
them all along, only I was too
blind or didn't want to believe it
of them. They would make jokes
like, Why do they bring shit to
Mexican weddings? To keep the
flies off the bride. There I'd
stand silent, burning up inside,
but silent.
I've always kept silent, but
everytime I did I died inside.
I was ashamed of myselfbecause
I wasn't the man My father was
when he was my age or like my
brother. They fought, but I was
afraid that if r fought back or
said anything I would be kicked
out of my world. I used to curse
The Chicano World
the color of my skin, because
it made me different from the
rest. Last Friday again r didn't
say anything when one of them
made the comment that he couldn't
understand how any Mexican could
get a license. But it was different
because r realised that
I didn't need them, nor did I
care to be with them.
Now at this moment ln my life
I've got to decide where I want
to be. I'm still in my old world,
but I'm looking for a better way
of life for me.
La Raza has
opened up an avenue for me to
leave the world I'm now in.
It has made me aware of my
people.
It also has given me
some dignity as well as security
in myself.
Yet it is an alien
world, one in which I feel at
.
odds with, these sentences may
seem
contradicting but they
aren't.
La
Raza
makes
me feel
proud that my people are getting
together in order to help each
other out. It's great to feel that
I'm part of something that needs
me, in order to help a brother
out if he is worse off than I
am. It feels good to belong to
a virgin movement, untarnished
by
greed and· corruption. A
movement aimed at building up
instead of tearing down.
But
a part of me rejects the political views held by those at the
head of the movement. Blame it
on my former life but I can't
go along with arming ourselves
and killing all white people . N
oro
do I believe that all our troubles
.
were caused by the white man and
thus he owes us a living, So as
can be seen, that if r joined the
movement I'd be in the same boat
as before, One. that is sinking,
I used to feel interior but now
I do not.
Now I feel uneasy
and
uncertarn of myself, my
contacts, and my beliefs, I hold
my head up high, but r still can't
see my way clear.
I ~eed La Raza though for
identity and thus security, Or is
it something else that I'm looking
.
.
for in which mi raza may be
found..
I don't know. I don't
know 1f I can make the statement, I am David Corneliuz. In
which world do I belong? Or don't
I belong at all in this universe,
Well there you have it, my world
and your welcome to it
. .
For Tara
am Chaac
bring rain upon my people
because of me their corn grows
because of me, Chaac,
thev are ancient
they are eternal
the Mayas
I
I
a child is missing
among my people
(I hear voices whispering
We Are With the Pope)
is there a child here?
(someone cries,
corn hardly grows now)
we arci not complete
I feel it, Pass ion, the
oldest one, is missing
chant Mava s, chant
Chaac is with you
vour chants feed my stomach
saturate my blood
fil I my throat, my lungs
touch n1v soul
those eternal fountains of faith
and hope
a long time aqo
I
was
sad
out of my tears
DOS ESTHANJEROS
Bv George Olveda
Dos estranjcros montados a
caballo lleqan a un pueblito.
ESTRANJERO #1: Tcnqo sed.
ESTRANJERO #2: Vamos a la
cantina.
lban a la cantina los dos estranjeros montados a caballo
cuando sale un borracho bolando
de la cantina de un chingadasco
que le habian dado. Cuando los
estranjeros lo vieron caer, sc
dijo uno al otro "Que chulo putaso• y el borracho (con voz alta
de joto) voltea a verlos y les
dice •Muchas gracias•.
1.
I
cenotes were formed
my children the Mayas
chanted to me
for I dwell in their hearts
(I am hungry,
ther e is 110 r:orn)
hear vou now Mayas·
keep chanting
wt• sl1all meet again
in Chichen-Itza
for Chaac is with vou
for
ever
ORACION
By Ernesto Trejo
"Oh, tu, Hermosura def dia, Tu Huracan, tu, Corazon del Cielo y
de la Tierra, tu dador de nuestra gloria y de nuestro• hijos e hijas!
Que se aur,:ienten Y multi pl iquen tus sustentadors y los que te evocan
n el camino, en los rios, en las barraneos, bajo los arboles v beucos; dales sus hijos e hijas. Que el grito de la sangre sea su fuerta Y el sudor de su frente su recompensa, que su semilla florezca
su fruto les pertenezca, que rieguen los campos y la sonrisa de
us jijos los conforte en la vejez, y sus nietos en Aztlan los admiren
v respeten.
By Omar Salimas
It wa the beginning of 1i re for
me in Mexico age three and [ became the gypsy or the neighhorhood on the sidestre ts of the
churro factories. How I loved
those days. In the early morning
in front or he cobbled steps of
our hou
the meat man, the fruit
man. th ·candy man. the vegetable man. would pass and loudly
announce their produce.
Spanish is a beautiful language
and if you've never experienced
waking up to laughter hells, music and Spanish you've miss d
something.
I had a sister who tied me
around a tree one day and the
next day I stuck a bean up her
nose.
I recall my mother. tall. majestic. stoic. beautiful. We were
poor but we got along, Then my
mother was ill and I didn't understand why doctors could be so
stupid and charge so much. My
father had a little shop in front
of the house where he sold things,
perfumes. soap. etc. and most of
the mondy he made went for
medicine for my mother. and
food.
One day I was mvited to a party
and mother dressed me nice and
I ate so much there I almost got
sick. but I enjoyed the little people my age and even conversed
with adults on inflation and music.
The doctor started to make
more visits and people would
come to see my mother. I knew
something was wrong. The cruel
act of death is never justified and
she died a young woman. Aside
from being a traumatic exper-
ience for me. at age four I became fed up with society and I
vowed someday to tell an audience
about myself, that self that is
filled with darkne s and seeks
the light of the sun.
The world had come to an end
for me. A little intellectual I
didn't have the genius to write a
hook then I would have written a
satire on medicine and doctors
and high prlces. But now I can
speak with the voice of experience
and accept that death is part of
life and somettmes a sacrifice
in the field of battle that battle to
exist, to be one's self in the face
of conformity. to Ii ve one's life
as one sees fit and to have the
honesty to accept things and fight
for them.
How beautiful can life be and if
we can shape our destinies into
some form, a poetic form where
beauty is existence and where
people's hatreds are channelled
and we learn to accept our fellow
man, We shall have enhanced our
lives. It's one life and maybe another one somewhere but the
other will not be the same. in this
one there is the challenge, the
need for courag·e, we must learn
to accept people on their terms.
People that have suffered know
what life is all about. Without
suffering there is no compassion
and if ·there ever was a ti me for
compassion it is now. Christ
taught us plenty. Today's leaders
lack compassion for man.
It is this quality that to my
mind distinguishes the individual
and it is us the young who can
some day lead the people of the
world into a better life. Where to
be humane is no crime.
Que no encuentren desgracia ni infortunio, ni sean enganados, ni
ropiecen ni caigan, ni sean juzgados por tribunal alguno, que la
gualdad impere Y su redemcion sea total, la honra sea su ley y
Y virtue su guia Y el polvo del camino de la vida nunca opaque su
vision
mestiza. No caigan en el lado jabo del camino, ni ava algun
golpe en su presenc1_a. Ponies en buen camino y hermoso, no tengan
nfortunio ni desgrac1a, no peguen de ilusorio goze pues su juez mas
severo es la conciencia. Que la raza cosmica llegue al orilla de!
numdo.
iOh, tu, envoltorio de gloria y Majestad! Tu, tohil, avilix, hacavitz, Vientre del cielo, vientre de la tierra! iOh, tu, que eres las
cuatro esqu1nas de la tierra, nuestra sangre grita, Aztlan con el
corazon en la manogime, la razadel Sol espera su inevitable destino.
Haz que haya Paz en tu Presencia! i Oh, Dios!
-inspirado por el libro de la verdad
• • •
,,
LXXV /16
OCCUPIEDMEXICO
LOVE IT..... OR LEAVE IT/
El Chicano
Editorial
it's about time you showed
weeks
Jose ...! Sent you out
ago to spy on the
BY: CARLOS "CHALE" MARTINEZ JR
It has been my displeasure to hear, in and about our fair campus at
Fresno State College, the Anglo majority on this campus grumbling
about the so-called campus militants.
I have often overheard these people refer to certain individuals
as trouble makers who are stirring up trouble and getting Mexican
students all worked up for nothing. In furthering their rationalization
they further state that if these people were disposed of the Chicano
Movement would come to a stand still. Of course there are also
pejorative statements that follow the thinking that if these two militants in residence are not dismissed, all hell will break out on this
campus.
I hate to burst any bubbles, but no one individual is running the show
here at Fresno State College, some are just the speakers for the rest
of us. Any given individual may be the prophet to guide us from the
yoke of ethnic oppression.
Students are only stating facts, they are revealing the society that
has put us in our present state. This phagocyte society that has leeched from us the very pride that once made our ancestors the greatest nation in the Americas. The degradation that our people have
suffered through the last 400 years has come to an end, once more
we will raise our heads with pride and with this nationalistic pride,
we shall prove that we are proud to be what we are--MEXICANS!
Our leaders will, like Moctezuma Xocoytozin II, Uei Tlaloani
( chief speaker), lead the verbal battle against those who are against
us but let the rest of the student body be aware that, they are only
transmitting the feelings of the Mexican Community, and they themselves are part of that community that is now fighting back to gain
_its identity.
hird
World
By Ramon Chacon
According to the author-revolutionist Franco n, the Thi rd
World created Europe. This
Third World were the oppressed
people of colonized nations in
Africa, Asia and Latin America.
And who, Carnales, is the Third
World in the United States? What
people in this cogent country
have felt the truculent fangs of
the affluent society. I' II tell you
who, Carnales, you, our Black
brothers, and our fellow Indians.
We are the vicarious victims of
their egotistical society. This
ociety that worries about its
space program, national defense,
national offense, foreign aid, foreign policy, and eschews the responsibility of serving domestic
needs, but what are we - ju st a
minority, that's changing too.
R member our parents, they
nad it rather difficult in the! r
Chicanos!
(
Involvement
Insight on Migrant
Teacher ·Program
plify our wants, rights, and demands, these demands of the oppressed that must be met. The
affluent society has deprived us
of political, social and economic
gain and it's our duty to fight this
society lhat has tread on us for • By Francisco Rodriquez
hundreds of years. Carnales. they
We label different
objects
have our people in ghettos which
from cans to insects to find their
are in re a I i t y prison camps
identity. We procure the identiestablished hy society for our
ty of certain foods to avoid bepeople. These prison camp are
ing poisoned. yet even with such
not only foung in the urban areas
labeling we still poison oursuch as Los Angeles, San Franselves, as we still trip over
cisco, and Fresno but also in the
our own identified two feet. The
rural areas of Mendota. Parlier.
migrant farm worker a term
D lano. I• 1ve Points, etc. This
never fully understood deals with
society has reparations due our
such an identity. By American
people in the economic, social,
standards he lives in a roving
and political field Thee tablishworld, moving along with the
me11t will 11ot give these dues to
crop, he sleeps under bridges,
11!.i on a sliver platter, hrother,
eats
nutritionally unbalanced
we must fight to obtain what is
meals, and al most totally igright fully ours.
11ores education. That separate
identity given to him has
had his human value degraded
sometimes to that of an animal. In the field he has never
had unemployment insurance,
the fringe benefits. the protections and security needed to stabilize agriculture labor, the etforts to improve his health and
sanrtation and most of all the
education of the young and adult
alike.
The
difficulties
in
communicating and the language
barrier have done nothing but
promote discouragement and humilitation in his education.
In the last three years the
federal government has finally
begun to notice some of the
problems of the migrant farm
worker. For example, the Migrant Teacher Assistant Program (Mini-corp) organized in
196 7. was
created to aid the
migrant farm worker's child:
its
main objective to teach
English as a second language.
Selective bilingual college students participated in the program. Their goal was several
things:
1. to gain experience in teaching
2. to help solve some of the
everlasting problems in the migrant camps.
3.
to use the Spanish language as a vehicle to communicate with the families. thus conA "
although the Chancellor seeks to avoid interference with
vincing migrant parents of the
importance of education.
In working with the migrants
campus decisions, the appointment of this candidate would not be
and teaching under an academic
and recreational type summer
school program: I found out
acceptable to the Ch_a ncellor's office.": Ness
that the migrant child possesses a greater awareness in
the environmental aspects of life
and has. by far, more experience
in it. He shows it by the way he
day, for in addition to the struggle they faced to survive, they
encountered the problem of competing with the gavaucho for work
in the farms. it appears that the
gringo no longer has to work in
the farms, that 110 longer lives
in the ghetto, but what happened
to us?
Our parents have sacrificed a
great deal so that we would not
have to work all our lives in
the fields (yet practically all
field workers are Chicanos). Our
parents were rather busy with
their duties and were consider ed
rather pacified by white society.
flowever, w should not criticize
th m for their "pacified stat , "
they did their best, conside ring
the generation they lived i11. You
see arnale s. they ar the Third
World and so are we. Today we
are in a better position to ex em-
speaks thinking and relating
to resident children in his peer
group in advanced ways. This is
undoubtably gained through the
many
conditional changes he
goes through and in the process
of migrating from area to area
and from Mexico to the U.S.
In working with these children,
l compared myself to them for
I used to migrate from the valley
to the coast during summers to
work in the prune orchards. The
differences were many because
in the third I was barely beginning to write and learn math
while the Mexican migrant was
not only doing seventh or eighth
grade work but also thinking way
ahead of his time.
Some expEriences gained while
working with the anglo teachers
was that they do not really understand the Mexican child. During staff meetings, their talks
were sometimes aimed in setting
up a program for a mentally
retarded child. at times laughing
at them for the way they acted
and the way their English was
spoken.
The ignorance of the migrant
child
was bad, but to. have
seen college graduates in their
third or fourth year of teaching
and not knowing how to educate
resident children. let alone migrants. was just one extreme display of the present system in
education. This type of teacher
should be done a way with in the
future and putting in place bilingual teachers. preferably Chicanos that not only have experienced migrancy. and Chicanismo butwhoarewillingtochange
studies and programs to fit the
needs of the Mejicano from the
one-sided anglo educational system.
Although some of the extremes
in the handicapped educational
were seen. the migrant educational program was in some schools
very productive and meaningful,
where staffing included enough
migrant teacher assistants and
better trained bilingual teachers that related closer to the
child. School facilities played
a major role in promoting child
· interests resulting in greater
attendance. The afternoon recreational program was always
looked forward to after morning
academic classes.
Indian Culture Must
Be Based In Education
By Paul Graham
The Indian in our country has always persuaded and used the Inas best as he was able to under the circumstances.
dian culture
oue to the ignorance of the white man these customs were al .
.
. h d' d .
B
h ·
ways me
with 1s ain.
ecause e dtd not take time to educate himself in the
Indian way . live and learn. The Paleface forces his way
th
Indian. Consequently the Indian had little chance to develop e
further his culture and his religion. Because the whites were always
taking , taking, until the Indian had none.
y
The
missionaries
at this point made themselves felt . tea c hiing th e
i
i
ig .
Indian his religion and so forth. They used the Indian as slaves as
they were the only ones they could force.
Thoe who survived this new and difficult way of life had no choice.
He became even more confused. To compete with whitey for his job
was unheard of. Only because the white man had an education.
After the Indians were colonized on the reservation it became
obvious that the Indian must change his ways or perish, he perished .
The Indian taught himself many ways to survive.
F or the Indian to become educated in the world of the white he
must have education in the highest level availabel (equal). As we know
the white man not only doesn't want the Indian to become educated
he hinders his chances.
Education for the most part should not forget the studies for the
Indian . For many have already forgotten there forefathers wav of
livi ng. Many tribes are already lost and many more are still to go.
Although
education is our ultimate goal and weapon, we as
Cndians should learn about each other because we are people who
were separated by process of circumstances. New ideas and goals
a re now apparent.
Religious Genocide of
Indians by the Paleface
By Lehman H. Brightman
With the Bureau of Indian
Affairs as the director and overseer and the "ill informed legislators" ac t i n g as the proud
owne r s, the government has proceeded to force one bad program
afte r another on the helpless
Indians. Every four years or every time the adm i nistration in
Washington c h an g e s hands, so
does the poli cy of directing the
Indians . With this type of mismanagement a nd with the constant
changes i n policies fo r de-Indianizing, th e Indians can 't help but
be in a state of confusion.
To add to thi s confusion , there
has been a constant flow of sociologists. anthropologists , and
"do-gooders '' makin g suggestions on how to bette r civilize the
aborigines . Howe ve r. I believe
that the religious genocide pr acticed by the different religious
orders has been the worst feature. Who says that one religion
is better than another, and what
makes the white religion so much
better? All Indian tribes had a
form of religion,· and they left it
up to the indi victual to worship ·
as he saw fit. They didn't have to
have an intermediary to communicate with God for them. Nor
did the Indian have a set place to
worship, This also was up to the
individual. Anytime he needed
spiritual guidance, he prayed, and
it was according to his own rules '
and rites , not someone else's.
The religious groups still flood .
the reservations and tell everybody that they must be saved in
order to go to Heaven, and that
they must be baptized to be
saved. What the hell did they think
happened to all those poor Indians
who died before coming into contact with the white man ? What
gives the white man the monopoly
on r eligion, and who says that
Christ is white ? He may be In- ,
dian , who knows:
Red Brothers Organize
In dian Studies Class
By Leonard Smith
Twenty - five Native American
stude nts have fo rmed an American Indian cultural affairs class
at Fresno Sta te College. Immedia te plans call for forming a
curri culum dealing with Indian
hi s tor y and culture from the perspective of the Indian.
The class, which is held on
Tuesdays and Thursdays , is only
a beginning and the students hope
to have at least three by the next
tall semester.
Experts on Indian affairs and
problems will be invited to present lectures to the class. It is
hoped that the lectures, seminars, and various community involvements will orient the students and the college community
as wen into the present situation
of the American [ndian.
Only one side of history has
been presented and never from
the standpoint of the American
Indian. This class will present to
the Indians who take the class
the great amount of contributions
made by Indians in the settlement
of this country which history
books always conveniently leave
out.
Another major purpose of the
Indian studies program is to
break down barriers as well as
give the Indian students pride and
confidence. This class will also
be enlightening to non-Indians
who are aware of the inequities
in the present power structure.
Lastly. the class will serve as
a forum tor the discussion of
problems confronting Indian students on campus and hopefully
provide some solution tor those
problems.
I need
La Raza, I made
fun of it before, laughed at it,
wrote it off as a radical movement which should've stayed in
east
L.A. But now I need it.
Northeast Fresno is where
I grew up, about a. mile from
the college.
In the suburbs
there are very few chicanos. My
block, for example, houses only
two
Mexican families. Since I
went to school with white people
only, I never knew my language
or my culture. All I knew was
that I didn't fit into where I
was. Oddly enough when I visited my cousins on the west side,
I didn't fit with them either. I'm
stuck between both worlds. I have
been
brought up as a white
man, but yet I am a Mexican.
My parents are good Mexicans.
They brought me up as they had
been brought up; not to raise my
voice; always be nice; and say
-
thank you.
So when I say I
grew up as a white man, I mean
my outside world.
The differences of races is becoming more and more evident
every time I go out with my
white
"friends".
Mexican to
them is beginning to mean something bad. Or did it mean that to
them all along, only I was too
blind or didn't want to believe it
of them. They would make jokes
like, Why do they bring shit to
Mexican weddings? To keep the
flies off the bride. There I'd
stand silent, burning up inside,
but silent.
I've always kept silent, but
everytime I did I died inside.
I was ashamed of myselfbecause
I wasn't the man My father was
when he was my age or like my
brother. They fought, but I was
afraid that if r fought back or
said anything I would be kicked
out of my world. I used to curse
The Chicano World
the color of my skin, because
it made me different from the
rest. Last Friday again r didn't
say anything when one of them
made the comment that he couldn't
understand how any Mexican could
get a license. But it was different
because r realised that
I didn't need them, nor did I
care to be with them.
Now at this moment ln my life
I've got to decide where I want
to be. I'm still in my old world,
but I'm looking for a better way
of life for me.
La Raza has
opened up an avenue for me to
leave the world I'm now in.
It has made me aware of my
people.
It also has given me
some dignity as well as security
in myself.
Yet it is an alien
world, one in which I feel at
.
odds with, these sentences may
seem
contradicting but they
aren't.
La
Raza
makes
me feel
proud that my people are getting
together in order to help each
other out. It's great to feel that
I'm part of something that needs
me, in order to help a brother
out if he is worse off than I
am. It feels good to belong to
a virgin movement, untarnished
by
greed and· corruption. A
movement aimed at building up
instead of tearing down.
But
a part of me rejects the political views held by those at the
head of the movement. Blame it
on my former life but I can't
go along with arming ourselves
and killing all white people . N
oro
do I believe that all our troubles
.
were caused by the white man and
thus he owes us a living, So as
can be seen, that if r joined the
movement I'd be in the same boat
as before, One. that is sinking,
I used to feel interior but now
I do not.
Now I feel uneasy
and
uncertarn of myself, my
contacts, and my beliefs, I hold
my head up high, but r still can't
see my way clear.
I ~eed La Raza though for
identity and thus security, Or is
it something else that I'm looking
.
.
for in which mi raza may be
found..
I don't know. I don't
know 1f I can make the statement, I am David Corneliuz. In
which world do I belong? Or don't
I belong at all in this universe,
Well there you have it, my world
and your welcome to it
. .
For Tara
am Chaac
bring rain upon my people
because of me their corn grows
because of me, Chaac,
thev are ancient
they are eternal
the Mayas
I
I
a child is missing
among my people
(I hear voices whispering
We Are With the Pope)
is there a child here?
(someone cries,
corn hardly grows now)
we arci not complete
I feel it, Pass ion, the
oldest one, is missing
chant Mava s, chant
Chaac is with you
vour chants feed my stomach
saturate my blood
fil I my throat, my lungs
touch n1v soul
those eternal fountains of faith
and hope
a long time aqo
I
was
sad
out of my tears
DOS ESTHANJEROS
Bv George Olveda
Dos estranjcros montados a
caballo lleqan a un pueblito.
ESTRANJERO #1: Tcnqo sed.
ESTRANJERO #2: Vamos a la
cantina.
lban a la cantina los dos estranjeros montados a caballo
cuando sale un borracho bolando
de la cantina de un chingadasco
que le habian dado. Cuando los
estranjeros lo vieron caer, sc
dijo uno al otro "Que chulo putaso• y el borracho (con voz alta
de joto) voltea a verlos y les
dice •Muchas gracias•.
1.
I
cenotes were formed
my children the Mayas
chanted to me
for I dwell in their hearts
(I am hungry,
ther e is 110 r:orn)
hear vou now Mayas·
keep chanting
wt• sl1all meet again
in Chichen-Itza
for Chaac is with vou
for
ever
ORACION
By Ernesto Trejo
"Oh, tu, Hermosura def dia, Tu Huracan, tu, Corazon del Cielo y
de la Tierra, tu dador de nuestra gloria y de nuestro• hijos e hijas!
Que se aur,:ienten Y multi pl iquen tus sustentadors y los que te evocan
n el camino, en los rios, en las barraneos, bajo los arboles v beucos; dales sus hijos e hijas. Que el grito de la sangre sea su fuerta Y el sudor de su frente su recompensa, que su semilla florezca
su fruto les pertenezca, que rieguen los campos y la sonrisa de
us jijos los conforte en la vejez, y sus nietos en Aztlan los admiren
v respeten.
By Omar Salimas
It wa the beginning of 1i re for
me in Mexico age three and [ became the gypsy or the neighhorhood on the sidestre ts of the
churro factories. How I loved
those days. In the early morning
in front or he cobbled steps of
our hou
the meat man, the fruit
man. th ·candy man. the vegetable man. would pass and loudly
announce their produce.
Spanish is a beautiful language
and if you've never experienced
waking up to laughter hells, music and Spanish you've miss d
something.
I had a sister who tied me
around a tree one day and the
next day I stuck a bean up her
nose.
I recall my mother. tall. majestic. stoic. beautiful. We were
poor but we got along, Then my
mother was ill and I didn't understand why doctors could be so
stupid and charge so much. My
father had a little shop in front
of the house where he sold things,
perfumes. soap. etc. and most of
the mondy he made went for
medicine for my mother. and
food.
One day I was mvited to a party
and mother dressed me nice and
I ate so much there I almost got
sick. but I enjoyed the little people my age and even conversed
with adults on inflation and music.
The doctor started to make
more visits and people would
come to see my mother. I knew
something was wrong. The cruel
act of death is never justified and
she died a young woman. Aside
from being a traumatic exper-
ience for me. at age four I became fed up with society and I
vowed someday to tell an audience
about myself, that self that is
filled with darkne s and seeks
the light of the sun.
The world had come to an end
for me. A little intellectual I
didn't have the genius to write a
hook then I would have written a
satire on medicine and doctors
and high prlces. But now I can
speak with the voice of experience
and accept that death is part of
life and somettmes a sacrifice
in the field of battle that battle to
exist, to be one's self in the face
of conformity. to Ii ve one's life
as one sees fit and to have the
honesty to accept things and fight
for them.
How beautiful can life be and if
we can shape our destinies into
some form, a poetic form where
beauty is existence and where
people's hatreds are channelled
and we learn to accept our fellow
man, We shall have enhanced our
lives. It's one life and maybe another one somewhere but the
other will not be the same. in this
one there is the challenge, the
need for courag·e, we must learn
to accept people on their terms.
People that have suffered know
what life is all about. Without
suffering there is no compassion
and if ·there ever was a ti me for
compassion it is now. Christ
taught us plenty. Today's leaders
lack compassion for man.
It is this quality that to my
mind distinguishes the individual
and it is us the young who can
some day lead the people of the
world into a better life. Where to
be humane is no crime.
Que no encuentren desgracia ni infortunio, ni sean enganados, ni
ropiecen ni caigan, ni sean juzgados por tribunal alguno, que la
gualdad impere Y su redemcion sea total, la honra sea su ley y
Y virtue su guia Y el polvo del camino de la vida nunca opaque su
vision
mestiza. No caigan en el lado jabo del camino, ni ava algun
golpe en su presenc1_a. Ponies en buen camino y hermoso, no tengan
nfortunio ni desgrac1a, no peguen de ilusorio goze pues su juez mas
severo es la conciencia. Que la raza cosmica llegue al orilla de!
numdo.
iOh, tu, envoltorio de gloria y Majestad! Tu, tohil, avilix, hacavitz, Vientre del cielo, vientre de la tierra! iOh, tu, que eres las
cuatro esqu1nas de la tierra, nuestra sangre grita, Aztlan con el
corazon en la manogime, la razadel Sol espera su inevitable destino.
Haz que haya Paz en tu Presencia! i Oh, Dios!
-inspirado por el libro de la verdad
• • •
,,
OCCUPIEDMEXICO
LOVE IT..... OR LEAVE IT/
El Chicano
Editorial
it's about time you showed
weeks
Jose ...! Sent you out
ago to spy on the
BY: CARLOS "CHALE" MARTINEZ JR
It has been my displeasure to hear, in and about our fair campus at
Fresno State College, the Anglo majority on this campus grumbling
about the so-called campus militants.
I have often overheard these people refer to certain individuals
as trouble makers who are stirring up trouble and getting Mexican
students all worked up for nothing. In furthering their rationalization
they further state that if these people were disposed of the Chicano
Movement would come to a stand still. Of course there are also
pejorative statements that follow the thinking that if these two militants in residence are not dismissed, all hell will break out on this
campus.
I hate to burst any bubbles, but no one individual is running the show
here at Fresno State College, some are just the speakers for the rest
of us. Any given individual may be the prophet to guide us from the
yoke of ethnic oppression.
Students are only stating facts, they are revealing the society that
has put us in our present state. This phagocyte society that has leeched from us the very pride that once made our ancestors the greatest nation in the Americas. The degradation that our people have
suffered through the last 400 years has come to an end, once more
we will raise our heads with pride and with this nationalistic pride,
we shall prove that we are proud to be what we are--MEXICANS!
Our leaders will, like Moctezuma Xocoytozin II, Uei Tlaloani
( chief speaker), lead the verbal battle against those who are against
us but let the rest of the student body be aware that, they are only
transmitting the feelings of the Mexican Community, and they themselves are part of that community that is now fighting back to gain
_its identity.
hird
World
By Ramon Chacon
According to the author-revolutionist Franco n, the Thi rd
World created Europe. This
Third World were the oppressed
people of colonized nations in
Africa, Asia and Latin America.
And who, Carnales, is the Third
World in the United States? What
people in this cogent country
have felt the truculent fangs of
the affluent society. I' II tell you
who, Carnales, you, our Black
brothers, and our fellow Indians.
We are the vicarious victims of
their egotistical society. This
ociety that worries about its
space program, national defense,
national offense, foreign aid, foreign policy, and eschews the responsibility of serving domestic
needs, but what are we - ju st a
minority, that's changing too.
R member our parents, they
nad it rather difficult in the! r
Chicanos!
(
Involvement
Insight on Migrant
Teacher ·Program
plify our wants, rights, and demands, these demands of the oppressed that must be met. The
affluent society has deprived us
of political, social and economic
gain and it's our duty to fight this
society lhat has tread on us for • By Francisco Rodriquez
hundreds of years. Carnales. they
We label different
objects
have our people in ghettos which
from cans to insects to find their
are in re a I i t y prison camps
identity. We procure the identiestablished hy society for our
ty of certain foods to avoid bepeople. These prison camp are
ing poisoned. yet even with such
not only foung in the urban areas
labeling we still poison oursuch as Los Angeles, San Franselves, as we still trip over
cisco, and Fresno but also in the
our own identified two feet. The
rural areas of Mendota. Parlier.
migrant farm worker a term
D lano. I• 1ve Points, etc. This
never fully understood deals with
society has reparations due our
such an identity. By American
people in the economic, social,
standards he lives in a roving
and political field Thee tablishworld, moving along with the
me11t will 11ot give these dues to
crop, he sleeps under bridges,
11!.i on a sliver platter, hrother,
eats
nutritionally unbalanced
we must fight to obtain what is
meals, and al most totally igright fully ours.
11ores education. That separate
identity given to him has
had his human value degraded
sometimes to that of an animal. In the field he has never
had unemployment insurance,
the fringe benefits. the protections and security needed to stabilize agriculture labor, the etforts to improve his health and
sanrtation and most of all the
education of the young and adult
alike.
The
difficulties
in
communicating and the language
barrier have done nothing but
promote discouragement and humilitation in his education.
In the last three years the
federal government has finally
begun to notice some of the
problems of the migrant farm
worker. For example, the Migrant Teacher Assistant Program (Mini-corp) organized in
196 7. was
created to aid the
migrant farm worker's child:
its
main objective to teach
English as a second language.
Selective bilingual college students participated in the program. Their goal was several
things:
1. to gain experience in teaching
2. to help solve some of the
everlasting problems in the migrant camps.
3.
to use the Spanish language as a vehicle to communicate with the families. thus conA "
although the Chancellor seeks to avoid interference with
vincing migrant parents of the
importance of education.
In working with the migrants
campus decisions, the appointment of this candidate would not be
and teaching under an academic
and recreational type summer
school program: I found out
acceptable to the Ch_a ncellor's office.": Ness
that the migrant child possesses a greater awareness in
the environmental aspects of life
and has. by far, more experience
in it. He shows it by the way he
day, for in addition to the struggle they faced to survive, they
encountered the problem of competing with the gavaucho for work
in the farms. it appears that the
gringo no longer has to work in
the farms, that 110 longer lives
in the ghetto, but what happened
to us?
Our parents have sacrificed a
great deal so that we would not
have to work all our lives in
the fields (yet practically all
field workers are Chicanos). Our
parents were rather busy with
their duties and were consider ed
rather pacified by white society.
flowever, w should not criticize
th m for their "pacified stat , "
they did their best, conside ring
the generation they lived i11. You
see arnale s. they ar the Third
World and so are we. Today we
are in a better position to ex em-
speaks thinking and relating
to resident children in his peer
group in advanced ways. This is
undoubtably gained through the
many
conditional changes he
goes through and in the process
of migrating from area to area
and from Mexico to the U.S.
In working with these children,
l compared myself to them for
I used to migrate from the valley
to the coast during summers to
work in the prune orchards. The
differences were many because
in the third I was barely beginning to write and learn math
while the Mexican migrant was
not only doing seventh or eighth
grade work but also thinking way
ahead of his time.
Some expEriences gained while
working with the anglo teachers
was that they do not really understand the Mexican child. During staff meetings, their talks
were sometimes aimed in setting
up a program for a mentally
retarded child. at times laughing
at them for the way they acted
and the way their English was
spoken.
The ignorance of the migrant
child
was bad, but to. have
seen college graduates in their
third or fourth year of teaching
and not knowing how to educate
resident children. let alone migrants. was just one extreme display of the present system in
education. This type of teacher
should be done a way with in the
future and putting in place bilingual teachers. preferably Chicanos that not only have experienced migrancy. and Chicanismo butwhoarewillingtochange
studies and programs to fit the
needs of the Mejicano from the
one-sided anglo educational system.
Although some of the extremes
in the handicapped educational
were seen. the migrant educational program was in some schools
very productive and meaningful,
where staffing included enough
migrant teacher assistants and
better trained bilingual teachers that related closer to the
child. School facilities played
a major role in promoting child
· interests resulting in greater
attendance. The afternoon recreational program was always
looked forward to after morning
academic classes.
Indian Culture Must
Be Based In Education
By Paul Graham
The Indian in our country has always persuaded and used the Inas best as he was able to under the circumstances.
dian culture
oue to the ignorance of the white man these customs were al .
.
. h d' d .
B
h ·
ways me
with 1s ain.
ecause e dtd not take time to educate himself in the
Indian way . live and learn. The Paleface forces his way
th
Indian. Consequently the Indian had little chance to develop e
further his culture and his religion. Because the whites were always
taking , taking, until the Indian had none.
y
The
missionaries
at this point made themselves felt . tea c hiing th e
i
i
ig .
Indian his religion and so forth. They used the Indian as slaves as
they were the only ones they could force.
Thoe who survived this new and difficult way of life had no choice.
He became even more confused. To compete with whitey for his job
was unheard of. Only because the white man had an education.
After the Indians were colonized on the reservation it became
obvious that the Indian must change his ways or perish, he perished .
The Indian taught himself many ways to survive.
F or the Indian to become educated in the world of the white he
must have education in the highest level availabel (equal). As we know
the white man not only doesn't want the Indian to become educated
he hinders his chances.
Education for the most part should not forget the studies for the
Indian . For many have already forgotten there forefathers wav of
livi ng. Many tribes are already lost and many more are still to go.
Although
education is our ultimate goal and weapon, we as
Cndians should learn about each other because we are people who
were separated by process of circumstances. New ideas and goals
a re now apparent.
Religious Genocide of
Indians by the Paleface
By Lehman H. Brightman
With the Bureau of Indian
Affairs as the director and overseer and the "ill informed legislators" ac t i n g as the proud
owne r s, the government has proceeded to force one bad program
afte r another on the helpless
Indians. Every four years or every time the adm i nistration in
Washington c h an g e s hands, so
does the poli cy of directing the
Indians . With this type of mismanagement a nd with the constant
changes i n policies fo r de-Indianizing, th e Indians can 't help but
be in a state of confusion.
To add to thi s confusion , there
has been a constant flow of sociologists. anthropologists , and
"do-gooders '' makin g suggestions on how to bette r civilize the
aborigines . Howe ve r. I believe
that the religious genocide pr acticed by the different religious
orders has been the worst feature. Who says that one religion
is better than another, and what
makes the white religion so much
better? All Indian tribes had a
form of religion,· and they left it
up to the indi victual to worship ·
as he saw fit. They didn't have to
have an intermediary to communicate with God for them. Nor
did the Indian have a set place to
worship, This also was up to the
individual. Anytime he needed
spiritual guidance, he prayed, and
it was according to his own rules '
and rites , not someone else's.
The religious groups still flood .
the reservations and tell everybody that they must be saved in
order to go to Heaven, and that
they must be baptized to be
saved. What the hell did they think
happened to all those poor Indians
who died before coming into contact with the white man ? What
gives the white man the monopoly
on r eligion, and who says that
Christ is white ? He may be In- ,
dian , who knows:
Red Brothers Organize
In dian Studies Class
By Leonard Smith
Twenty - five Native American
stude nts have fo rmed an American Indian cultural affairs class
at Fresno Sta te College. Immedia te plans call for forming a
curri culum dealing with Indian
hi s tor y and culture from the perspective of the Indian.
The class, which is held on
Tuesdays and Thursdays , is only
a beginning and the students hope
to have at least three by the next
tall semester.
Experts on Indian affairs and
problems will be invited to present lectures to the class. It is
hoped that the lectures, seminars, and various community involvements will orient the students and the college community
as wen into the present situation
of the American [ndian.
Only one side of history has
been presented and never from
the standpoint of the American
Indian. This class will present to
the Indians who take the class
the great amount of contributions
made by Indians in the settlement
of this country which history
books always conveniently leave
out.
Another major purpose of the
Indian studies program is to
break down barriers as well as
give the Indian students pride and
confidence. This class will also
be enlightening to non-Indians
who are aware of the inequities
in the present power structure.
Lastly. the class will serve as
a forum tor the discussion of
problems confronting Indian students on campus and hopefully
provide some solution tor those
problems.
I need
La Raza, I made
fun of it before, laughed at it,
wrote it off as a radical movement which should've stayed in
east
L.A. But now I need it.
Northeast Fresno is where
I grew up, about a. mile from
the college.
In the suburbs
there are very few chicanos. My
block, for example, houses only
two
Mexican families. Since I
went to school with white people
only, I never knew my language
or my culture. All I knew was
that I didn't fit into where I
was. Oddly enough when I visited my cousins on the west side,
I didn't fit with them either. I'm
stuck between both worlds. I have
been
brought up as a white
man, but yet I am a Mexican.
My parents are good Mexicans.
They brought me up as they had
been brought up; not to raise my
voice; always be nice; and say
-
thank you.
So when I say I
grew up as a white man, I mean
my outside world.
The differences of races is becoming more and more evident
every time I go out with my
white
"friends".
Mexican to
them is beginning to mean something bad. Or did it mean that to
them all along, only I was too
blind or didn't want to believe it
of them. They would make jokes
like, Why do they bring shit to
Mexican weddings? To keep the
flies off the bride. There I'd
stand silent, burning up inside,
but silent.
I've always kept silent, but
everytime I did I died inside.
I was ashamed of myselfbecause
I wasn't the man My father was
when he was my age or like my
brother. They fought, but I was
afraid that if r fought back or
said anything I would be kicked
out of my world. I used to curse
The Chicano World
the color of my skin, because
it made me different from the
rest. Last Friday again r didn't
say anything when one of them
made the comment that he couldn't
understand how any Mexican could
get a license. But it was different
because r realised that
I didn't need them, nor did I
care to be with them.
Now at this moment ln my life
I've got to decide where I want
to be. I'm still in my old world,
but I'm looking for a better way
of life for me.
La Raza has
opened up an avenue for me to
leave the world I'm now in.
It has made me aware of my
people.
It also has given me
some dignity as well as security
in myself.
Yet it is an alien
world, one in which I feel at
.
odds with, these sentences may
seem
contradicting but they
aren't.
La
Raza
makes
me feel
proud that my people are getting
together in order to help each
other out. It's great to feel that
I'm part of something that needs
me, in order to help a brother
out if he is worse off than I
am. It feels good to belong to
a virgin movement, untarnished
by
greed and· corruption. A
movement aimed at building up
instead of tearing down.
But
a part of me rejects the political views held by those at the
head of the movement. Blame it
on my former life but I can't
go along with arming ourselves
and killing all white people . N
oro
do I believe that all our troubles
.
were caused by the white man and
thus he owes us a living, So as
can be seen, that if r joined the
movement I'd be in the same boat
as before, One. that is sinking,
I used to feel interior but now
I do not.
Now I feel uneasy
and
uncertarn of myself, my
contacts, and my beliefs, I hold
my head up high, but r still can't
see my way clear.
I ~eed La Raza though for
identity and thus security, Or is
it something else that I'm looking
.
.
for in which mi raza may be
found..
I don't know. I don't
know 1f I can make the statement, I am David Corneliuz. In
which world do I belong? Or don't
I belong at all in this universe,
Well there you have it, my world
and your welcome to it
. .
For Tara
am Chaac
bring rain upon my people
because of me their corn grows
because of me, Chaac,
thev are ancient
they are eternal
the Mayas
I
I
a child is missing
among my people
(I hear voices whispering
We Are With the Pope)
is there a child here?
(someone cries,
corn hardly grows now)
we arci not complete
I feel it, Pass ion, the
oldest one, is missing
chant Mava s, chant
Chaac is with you
vour chants feed my stomach
saturate my blood
fil I my throat, my lungs
touch n1v soul
those eternal fountains of faith
and hope
a long time aqo
I
was
sad
out of my tears
DOS ESTHANJEROS
Bv George Olveda
Dos estranjcros montados a
caballo lleqan a un pueblito.
ESTRANJERO #1: Tcnqo sed.
ESTRANJERO #2: Vamos a la
cantina.
lban a la cantina los dos estranjeros montados a caballo
cuando sale un borracho bolando
de la cantina de un chingadasco
que le habian dado. Cuando los
estranjeros lo vieron caer, sc
dijo uno al otro "Que chulo putaso• y el borracho (con voz alta
de joto) voltea a verlos y les
dice •Muchas gracias•.
1.
I
cenotes were formed
my children the Mayas
chanted to me
for I dwell in their hearts
(I am hungry,
ther e is 110 r:orn)
hear vou now Mayas·
keep chanting
wt• sl1all meet again
in Chichen-Itza
for Chaac is with vou
for
ever
ORACION
By Ernesto Trejo
"Oh, tu, Hermosura def dia, Tu Huracan, tu, Corazon del Cielo y
de la Tierra, tu dador de nuestra gloria y de nuestro• hijos e hijas!
Que se aur,:ienten Y multi pl iquen tus sustentadors y los que te evocan
n el camino, en los rios, en las barraneos, bajo los arboles v beucos; dales sus hijos e hijas. Que el grito de la sangre sea su fuerta Y el sudor de su frente su recompensa, que su semilla florezca
su fruto les pertenezca, que rieguen los campos y la sonrisa de
us jijos los conforte en la vejez, y sus nietos en Aztlan los admiren
v respeten.
By Omar Salimas
It wa the beginning of 1i re for
me in Mexico age three and [ became the gypsy or the neighhorhood on the sidestre ts of the
churro factories. How I loved
those days. In the early morning
in front or he cobbled steps of
our hou
the meat man, the fruit
man. th ·candy man. the vegetable man. would pass and loudly
announce their produce.
Spanish is a beautiful language
and if you've never experienced
waking up to laughter hells, music and Spanish you've miss d
something.
I had a sister who tied me
around a tree one day and the
next day I stuck a bean up her
nose.
I recall my mother. tall. majestic. stoic. beautiful. We were
poor but we got along, Then my
mother was ill and I didn't understand why doctors could be so
stupid and charge so much. My
father had a little shop in front
of the house where he sold things,
perfumes. soap. etc. and most of
the mondy he made went for
medicine for my mother. and
food.
One day I was mvited to a party
and mother dressed me nice and
I ate so much there I almost got
sick. but I enjoyed the little people my age and even conversed
with adults on inflation and music.
The doctor started to make
more visits and people would
come to see my mother. I knew
something was wrong. The cruel
act of death is never justified and
she died a young woman. Aside
from being a traumatic exper-
ience for me. at age four I became fed up with society and I
vowed someday to tell an audience
about myself, that self that is
filled with darkne s and seeks
the light of the sun.
The world had come to an end
for me. A little intellectual I
didn't have the genius to write a
hook then I would have written a
satire on medicine and doctors
and high prlces. But now I can
speak with the voice of experience
and accept that death is part of
life and somettmes a sacrifice
in the field of battle that battle to
exist, to be one's self in the face
of conformity. to Ii ve one's life
as one sees fit and to have the
honesty to accept things and fight
for them.
How beautiful can life be and if
we can shape our destinies into
some form, a poetic form where
beauty is existence and where
people's hatreds are channelled
and we learn to accept our fellow
man, We shall have enhanced our
lives. It's one life and maybe another one somewhere but the
other will not be the same. in this
one there is the challenge, the
need for courag·e, we must learn
to accept people on their terms.
People that have suffered know
what life is all about. Without
suffering there is no compassion
and if ·there ever was a ti me for
compassion it is now. Christ
taught us plenty. Today's leaders
lack compassion for man.
It is this quality that to my
mind distinguishes the individual
and it is us the young who can
some day lead the people of the
world into a better life. Where to
be humane is no crime.
Que no encuentren desgracia ni infortunio, ni sean enganados, ni
ropiecen ni caigan, ni sean juzgados por tribunal alguno, que la
gualdad impere Y su redemcion sea total, la honra sea su ley y
Y virtue su guia Y el polvo del camino de la vida nunca opaque su
vision
mestiza. No caigan en el lado jabo del camino, ni ava algun
golpe en su presenc1_a. Ponies en buen camino y hermoso, no tengan
nfortunio ni desgrac1a, no peguen de ilusorio goze pues su juez mas
severo es la conciencia. Que la raza cosmica llegue al orilla de!
numdo.
iOh, tu, envoltorio de gloria y Majestad! Tu, tohil, avilix, hacavitz, Vientre del cielo, vientre de la tierra! iOh, tu, que eres las
cuatro esqu1nas de la tierra, nuestra sangre grita, Aztlan con el
corazon en la manogime, la razadel Sol espera su inevitable destino.
Haz que haya Paz en tu Presencia! i Oh, Dios!
-inspirado por el libro de la verdad
• • •
,,