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Before this, Chicano/a had been a term of derision, adopted by some Pachucos as an expression of defiance to Anglo-American society. [14] With the rise of Chicanismo, Chicano/a became a reclaimed term in the 1960s and 1970s, used to express political autonomy, ethnic and cultural solidarity, and pride in being of Indigenous descent, diverging from the assimilationist Mexican-American identity.
Chicano became widely adopted during the Chicano Movement. Chicano was widely reclaimed in the 1960s and 1970s during the Chicano Movement to assert a distinct ethnic, political, and cultural identity that resisted assimilation into the mainstream American culture, systematic racism and stereotypes, colonialism, and the American nation-state. [63]
The Chicano art movement was a platform for Chicanas to speak about their struggles even when it was difficult, with boundaries within the Chicano movement itself and being excluded from the feminist movement. Scholars have emphasized that the sexist and patriarchal views of the 1970s had an effect on the Chicano movement.
The Chicano movement of the 1960s, also known as El Movimiento, was a movement based on Mexican-American empowerment. [11] It was based in ideas of community organization, nationalism in the form of cultural affirmation, and it also placed symbolic importance on ancestral ties to Meso-America.
Chicano nationalism allowed Chicanos to define themselves as a group on their own terms, and was a determination on their part to mold their own destiny. It is rooted in the Aztec creation myth of Aztlán , a "northerly place".
Henry Kissinger’s influence in Latin America is a controversial aspect of his legacy following his death at 100, and his role in the Vietnam War helped spark the Chicano movement.
Beginning with the Chicano power movement of the 1960s and 70s the Xicano re-emerged as indigenous and no longer a foreigner of their own land. [3] The Xicano power movement of the 1960s and 1970s was a continuation of the centuries-old question surrounding the natural inheritance of indigenous people and national identity.
Brown, Not White: School Integration and the Chicano Movement in Houston is a 2005 book by Guadalupe San Miguel, Jr., published by the Texas A&M University Press. Brown, Not White discusses Chicano activism in Houston, Texas during the 20th century.