During this time period, immigration towards the US from Mexico was increasing. During the s Gloria started writing, teaching, and traveling to workshops on Chicanas. Este el efuerzo de todos nuestros hermanos y latinoamericanos que han sabido progressar. This is the work of all our brothers and Latin Americans who have known how to progress. Within this first chapter, Anzaldua begins her book by arguing against the Anglos notion that the land belongs to the descendants of European families.

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Submit Task and Start Chatting La Conciencia de la Mestiza Towards a New Consciousness In this world of dualities—male-female, whites-other races, subject-object, self-society, among others—we are always confronted with identities.

Essentially, these are struggles that co-exist, overlap, cascade and confront each other. Stop Using Plagiarized Content. Get Essay The recognition of the truth is at the foremost of the consciousness call. I also envision that this discussion is a vague description of the reality that every human being experience today—that of globalization, not only on the macro-level plane such as the political-economic sphere, but also on the level of the self.

We then would have, what Anzaldua calls, un choque or a cultural collision. It is safe to assume that her understanding of un choque is comprehensive considering that she recognized that the struggle for collective identity takes its root on the struggle within the self.

One might ask: why is an understanding of the iconic, self-identity-struggling mestiza essential in presenting an argument that would validate the concept of divided loyalties? Loyalties are given to defined boundaries of an identity; in this case, the boundary is culture. The dilemma of the mestiza lies in her multiple cultural boundaries.

Most of the time, the mestiza identity is challenged by paradoxical cultural realities. Why is there a tolerance for ambiguity? The dual and mutually exclusivist nature of culture is fertile soil for hostility and animosity. The concept of divided loyalties is unique in such a way that the other i. Whites is perceived as allies instead of enemies. We need you to own the fact that you looked upon us as less than human, that you stole our lands, our personhood, our self-respect… by taking back the collective shadow, the intra-cultural split will heal.

Without revisiting them, there would be reconciliation for the clashes, the un choque, within and without the self. The concept of divided loyalties is evidence supporting this fact. It is interesting to understand that divided loyalties show only one side of the multi-faceted and dynamic relation of identities and cultural boundaries.

Crucial to the act of defining what makes different groups or individuals unique is also the act of finding the sameness co-existing among these differences. While there is the duality of Anglo and the Mexican, there is also the opposing identities and social constructions based on sexes.

The configurations of identities are complex that an area of sameness i. Mexican culture can also have independent elements that show differences i. Mexican men and Mexican women. More importantly than posing the question what makes us different, is asking what makes us the same? Conversely, this same ability of the mestiza enables her to identify with others that are different by probing and looking into boundaries that are common denominators in different cultures.

Of the Mexican-Indian difference, sameness can be found. The struggle of the mestiza is above all a feminist one. Despite the concept of divided loyalties and the conventional behavior of animosity towards the other, Anzaldua emphasizes on creating avenues of action that would highlight sameness in the midst of differences. This phenomenon actually transfigures the mestiza into someone transcendent of her boundaries.

Ideally, one might pursue a life exclusively rooted in indigenous cultural identity or to embrace the American dream which leaves indigenous lifestyles behind. Surprisingly, Native American Indians show a hybridization of ideas and cultures.

Some might call it a post-modern worldview—taking in, reinterpreting, reimagining and redefining the world and the self as one pleases. Clearly, when an individual or the collective consciousness of a culture aspires for such hybridization, loyalties are automatically compromised or divided. It is important to reiterate that this new consciousness and new identity should not be seen in a negative way.

In spite of the challenges to the indigenous peoples of the world, their identities thrive. It is a conventional way of thinking for the rest of the world to abhor the US. Americanism, in a cultural sense, is largely detested.

While Anzaldua does not point this out, the world has become an American mestiza. The countries of the world look at themselves and their clear-cut boundaries of identity are prominent. While the countries of the world quintessentially retain their identity, the majority have collectively fallen into the concept of divided loyalties.

The countries still have their identities, but they take on new forms, they have the ability for mutually exclusive concepts such as nationalism diffuse with Americanism or internationalism.

One might consider that the new consciousness ushered is a necessary embrace of the minorities towards its melting into the greater majority. Ironically, the melting happens, and yet the inimitable identities of the selves remain. While Anzaldua believes in compromise such as finding White allies to further the cause of minorities, and the concept of divided loyalties might show how one exclusive boundary of identity can melt into the boundaries of another, her idea of a new consciousness still recognizes the legitimacy of the struggle of the less powerful.

Talking in terms of race, this implies minority-majority conflictions that would need to be addressed. Furthermore, Anzaldua does not conform to passivity in the midst of constant changing of forms. Divided loyalties exist because the boundaries of identities both of the self and the collective are no longer defined structures. Conflicting realities will never co-exist, albeit the mestiza has the capacity to transcend its dualities.

While divided loyalties can be a threat to the self, it is capable of bringing forth a new beauty of a newly defined identity. Bibliography: Gloria, Anzaldua.


La Conciencia de la Mestiza Towards a New Consciousness

When she was eleven, her family relocated to Hargill, Texas. While in Austin, she joined politically active cultural poets and radical dramatists such as Ricardo Sanchez, and Hedwig Gorski. In , she moved to California, where she supported herself through her writing, lectures, and occasional teaching stints about feminism, Chicano studies, and creative writing at San Francisco State University , the University of California, Santa Cruz , Florida Atlantic University , and other universities. It has now been published posthumously by Duke University Press


Gloria E. Anzaldúa




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