Exploring American Histories: Printed Page 843
In April 1969, a group of students met at the University of California at Santa Barbara and formed the Movimiento Estudiantil Chicano de Aztlán (MEChA; Chicano Student Movement of Aztlán). MEChA organizers drafted “El Plan de Santa Barbara,” excerpted below, which set out their basic philosophy and objectives. Their goals included using the term Chicano instead of Mexican American as a sign of cultural nationalism and political consciousness, creating Chicano studies departments at colleges and universities, and organizing other MEChA groups in the United States.
For decades Mexican people in the United States struggled to realize the “American Dream.” And some—a few—have. But the cost, the ultimate cost of assimilation, required turning away from el barrio [one’s neighborhood] and la colonia [one’s community]. In the meantime, due to the racist structure of this society, to our essentially different life style, and to the socioeconomic functions assigned to our community by Anglo-American society—as suppliers of cheap labor and a dumping ground for the small-time capitalist entrepreneur—the barrio and colonia remained exploited, impoverished, and marginal.
As a result, the self-determination of our community is now the only acceptable mandate for social and political action; it is the essence of Chicano commitment. Culturally, the word Chicano, in the past a pejorative and class-bound adjective, has now become the root idea of a new cultural identity for our people. It also reveals a growing solidarity and the development of a common social praxis [customary conduct]. The widespread use of the term Chicano today signals a rebirth of pride and confidence. Chicanismo simply embodies an ancient truth: that man is never closer to his true self as when he is close to his community.
Chicanismo draws its faith and strength from two main sources: from the just struggle of our people and from an objective analysis of our community’s strategic needs. We recognize that without a strategic use of education, an education that places value on what we value, we will not realize our destiny. Chicanos recognize the central importance of institutions of higher learning to modern progress, in this case, to the development of our community. But we go further: we believe that higher education must contribute to the information of a complete man who truly values life and freedom.
Source: Carlos Muñoz Jr., Youth, Identity, Power: The Chicano Movement (London: Verso, 1989), 191–92.
Interpret the Evidence
Why does MEChA focus on the use of the term Chicano, and what does it hope to gain by its usage?
Why did MEChA reject, at least in part, the goal of assimilation into mainstream American society?
Put It in Context
What connections does MEChA make between cultural awareness and political activism?