Elizabeth Martínez Quotes

… I had my own personal experiences with prejudice. I was the only child of color in primary school, junior high and high school. I went through all those years feeling like a freak in one all-white school after the other. The family next door wouldn't let their daughter play with me because I was Mexican. I got on a bus once in D.C. with my father, who was very dark, and they told us to go to the back of the bus, where black people had to sit in those years. All this created in me a feeling of empathy and solidarity with people of color and formed the roots of my commitment to fighting for social justice and against racism.

We can look to Mexico, where a vision for social change has been powerfully affirmed by the Maya people of Chiapas. They named their vision "Zapatismo," in memory of Mexican revolutionary Emiliano Zapata, and startled the world with an armed uprising on January 1, 1994…The Zapatista vision does not find the answer to injustice in the replacement of one domination by another, but in a vast change of the political culture from the bottom up that will create a revolutionary democracy.

Crippling controls make the undocumented worker a very special kind of wage slave, in Marxist terms and more enslaved than waged.

In the provocation and shaping of that consciousness, Chicana artists and writers have had great influence. We would not be as far along as we are today without the heretical work of painters Yolanda López and Ester Hernández, whose militant transformations of the Virgin of Guadalupe offer a liberation never before available. We would not be this far along without painter Juana Alicia's images of Latina women as strong survivors. We would not be this far along without some biting poems from Sandra Cisneros, the multifaceted work of feminist writer Ana Castillo, the beautifully bold writing of lesbian authors Cherríe Moraga and Gloria E. Anzaldúa mentioned above. Not to mention the performance art of lesbian comedians like Marga Gómez and Monica Palacios. So many more names could be set down; all have nurtured the feminist impulse of young Chicanas, especially those in their upper teens and early twenties.

Today we can say that the Chicana suffers from a triple oppression. She is oppressed by the forces of racism, imperialism and sexism.

In the Black civil rights movement, as in the Chicano, Asian/Pacific American, Puerto Rican, and Native American movements of those years, youth led the way in fighting oppression. Before that, the Black struggle in this century had usually centered on professionals or community leaders and middle-class or working class adults, often profoundly brave, persistent and self-sacrificing people. Young activists were everywhere but not the base of rebellion and not the recognized leadership. All that changed in the 1960s. The Student Nonviolent Coordinating Committee (SNCC), which initiated the Mississippi Summer Project, had all the hallmarks of youth. Its young black field secretaries and other staff set a tone and style of work that celebrated boldness, energy, untraditional creativity, informality, democratic procedure, and sometimes breathtaking courage. Another reason for today's youthful interest in that era probably rises from the idea of "black and white together, we shall overcome." No matter how complicated or flawed, that goal resonated powerfully through the southern freedom struggle. As an ideal, black/white unity inspired thousands of people from north to south who dreamed of equal rights and opportunity won by joint struggle. The Mississippi Summer Project thereby continued a historic tradition of white anti-racist activism that stands as an alternative to the tradition of white racist activism. Such an alternative does exist and whites can choose to join an honorable tradition or a hateful one. Such a choice demands to be made yesterday, today, and at all times every day.

Up to now, the U.S. women's liberation movement has been mainly concerned with sexism and ignored or denied the importance of racism. For the Chicana, the three types of oppression cannot be separated. They are all a part of the same system, they are three faces of the same enemy.

When I worked for the Student Nonviolent Coordinating Committee SNCC from 1961 to 1968, first as a volunteer and then as full-time staff, it seemed perfectly natural. If a person wanted to spend her life tearing down the prison called White Supremacy, what better place to go than the Black movement? And proudly, too. It took a few years to wonder, how does a person who isn't white-but not Black either-fit into the color scheme of this color-obsessed society? After a while, some unexplored Mexican spirit inside, and the changing times outside, drew me to the Southwest, where I had never been. It had its own prison of White Supremacy. But the two prisons were really one, and the fight was really one, and a perfectly natural voice said: Let us tear down all prisons together. Amen.

Sometimes we also find a tendency to view everything that's indigenous as good and anything "European"-such as Spain-as evil. That view overlooks such historical realities as the Aztec empire's oppressive domination of other indigenous societies and its class system, which privileged priests and the military. That view also forgets Spain was not a typically European nation after 600 years of rule by the Moors, an Arab/Berber people from Africa.

Women do both, raise a family and participate in the struggle, we have to make them connect.

We will not win our liberation struggle unless the women move together with the men rather than against them. We must work to convince the men that our struggle will become stronger if women are not limited to a few, special roles. We also have the right to expect that our most enlightened men will join in the fight against sexism; it should not be our battle alone.

Our struggle isn't just for tolerance. It isn't just about saying that everybody should be respected or that all cultures have value. It's recognizing that domination exists, and we're combating that domination when we try to teach differently. Respect is a goal, but you can't get there without recognizing what's in the way and understanding why it's so difficult. We have to go beyond tolerance. The answer to "divide and conquer" is "unite and overcome."

Xicanisma ("Chicanisma"), a Chicana womanism that bridges anti-racist and anti-sexist struggle. Xicanisma allows us to begin imagining a liberation without boundaries or hierarchies. It encourages Raza to confront our contradictions as a people more openly than we did in the past. Too often incidents of sexism or homophobia remain chisme, "gossip"; too often social crimes are reduced to private griping; too often we are intimidated out of criticism. Let us confront the contradictions con valor, courageously, and remember that feminism is no alien creature but a deep-rooted tradition for Latinas. Let the moon rise on a new century for new women. The opposition mounts new attacks to halt our liberation, but it's not a time for despair-just a time for sharp eyes and open minds.

A last gift of the letters should be mentioned. They show how vital is the need, especially though not only, for young whites to take the initiative in changing their consciousness about racism. To seek out a different perspective from the one they have always known. To listen to what Black, Latino, and other oppressed peoples say in one way or another. For a new consciousness does not come automatically but with persistent effort.

Every society has an origin narrative that explains that society to itself and the world with a set of stories and symbols. The origin myth, as scholar-activist Roxanne Dunbar-Ortiz has termed it, defines how a society understands its place in the world and its history. The myth provides the basis for a nation's self-defined identity. Most origin narratives can be called myths because they usually present only the most flattering view of a nation's history; they are not distinguished by honesty. Ours begins with Columbus "discovering" a hemisphere where some 80 million people already lived