The Chicana feminist culture is still in development. There are stories of "men's work" yet to tell: of men creating a cultural forum to challenge ma… - Anna Nieto-Gómez

Articles from Chicana print media and the development and publication of oral histories played a vital role in the development of the Chicana studies curriculum. The Chicana press included Francisca Flores's Regeneración, a magazine published in Los Angeles; Chicana newspapers such as Hijas de Cuauhtémoc and Pepita Martinez's El Grito del Norte from New Mexico; and journals such as Encuentro Femenil, a Chicana feminist journal from Long Beach, and San Francisco's Dorinda Moreno's La Mestiza. In addition, there were special edition community newspapers from all parts of the nation.

One of the most renowned feminist of the past is well known throughout the world, though she is not well known by Chicanas. Her name is Sor Juana Inés de la Cruz, and she has been called one of the first feminists of the Americas (which is incorrect, because there were many pre-Columbian feminists). Several of the North American Indian societies were matriarchal and advocated the non-oppression of women-the non-oppression of anybody. Sor Juana was a seventeenth century genius. She was a genius who happened to be a woman and who therefore had only two alternatives: to marry, or to join the convent and marry God. She chose the latter because she felt it would offer her more flexibility and more opportunity to study. And she did study-she studied very hard. She was enthusiastic, to say the least, about learning. She spoke about women's hair-how the hair was a symbol of women's beauty, but if it covered an empty mind, it was nothing but a mask. She said that not until a woman's mind was equal in beauty to her long hair should she have her long hair, so in three months she would plan to read a certain amount, and if she hadn't she would cut off her hair. In three more months, if she hadn't achieved her goal of, say, three volumes, the hair was to go right back until the goal was reached. Sor Juana is famous for Respuesta, a letter to the bishop addressing itself to a letter he sent her praising Sor Juana for her brilliance but telling her that her duty was not to be brilliant but to serve God. The role of women was to be silent, not heard. Sor Juana very politely wrote back, "Surely you must know more than I; however, as I recall, Jesus did not say that women should be silent and not heard. You forget that the temple was a place of learning and discussion, and that women were preaching and talking to their people there, not just bowing their heads in silent prayer or absent-mindedly planning their week's activities. Jesus came into the temple and addressed himself to the people there, those who were speaking there, and those people were the women. Yes, it's my duty to be a servant of God, but how can I understand theology"-theology was a high point of learning in Mexico and in fact it still is-"how can I understand that, if I can't understand biology, geology, psychology? If the world's supposed to be a manifestation of God's great goodness, how can I understand that if I don't know anything about it? These are the prerequisites for my understanding of His great and beautiful powers." So she advocated that women have the right to education But women did not have this right until after the Revolution. During the eighteenth century they did open some convents where women could go and get educated, but the education was primarily in religious studies.

In providing adequate health programs, Anglo women contend with the cruel prejudice doctors have towards women patients. Chicanas must also contend with doctor's racism, insensitivity to the Chicano culture and the lack of bilingual medical staff.