Cover Page
Statement
Table of Contents Page/s
RESIST is a collaborative project. It was borne from a 10-week course at DU called, “Chicanx-Latinx Student Resistance and Activism from the 1960s to Present.” During that time, Professor Johnny Ramirez created a space where students of color at a predominately white institution could feel seen, heard, and valued by one another. We were brought towards a history that reflected our familial, ancestral, and cultural selves. It countered the whitewashed narratives we had previously been told, and the result was freeing. In this zine, the students who took the course embark on a labor of love and resistance. They create art, write poetry, and elevate histories which apply their learning and insights in ways they find relevance. Some focalize their work on portraying the Latinx and Chicanx experience in the U.S. and abroad. Others draw connections between the movements studied in class and the one occurring at present on our campus, known as #NoMorePios. It is work that empowers and heals, taking us one step closer towards the dream of liberation and one step farther from whiteness and its oppressive entrapments. RESIST was a class assignment. But its stories are found within our lifeblood.
Kiana Marsan, Editor
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Creator/Author Table of Contents Lauren Smith-Morris Miguel Jaramillo Deboras Seri Georgia Bruno Dulcinea Martinez Marissa Martinez Suarez Michael Ramirez Kiana Marsan Hayden Evans & Blake Nordstrom-Wehner Rex Fathauer Jessica Rangel & Vanessa Garcia Maya Bhowik Andrea “Mofongo” Macias Naomi Perez Joshua Iron Shell and John Cummins Patricia Barajas Briana Aguilar Mary Kudoadzi & Edom Mekbib Caitlin Krinsky Sawyer Nash 1 Palabra & Thank You Page
Lauren Smith-Morris an unfortunate event in which the The Treaty of was United States screwed over Mexico.
Guadalupe Hidalgo Initially, the treaty seemed like it would
benefit both parties, but the deal had gone bad when the US violated the terms and reshifted the entire border for $15 million. This shift had taken a great toll on the population and essentially uprooted entire communities. When this happened those who were on the US side of the border were granted US citizenship but were still not in. Yes, on paper they were citizens but in reality, they were seen as different from both sides. Mexicans saw them as different for they were no longer a part of Mexico, whereas US citizens saw
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that population as less than a citizen. They demonized the population and they had no real place to call home where they were accepted and seen as part of the community. An entire group of people was deprived of opportunity within America even though they were citizens just like everyone else. This was also of course reflected within the educational school system for these Chicanos were and have long been deprived of proper education. A school system that reinforces white supremacist ideas of the U.S. in contrast to Mexico resulted in a majority of ChicanX students internalizing their oppression and feeling like outcasts.The grassroots activism in the 1968 Blowouts that was organized and led by older scholars was interesting, to say the least. These women in higher education were able to effectively lead the school blowouts and facilitate communication with those in charge. They wanted their Mexican children to have equal education which would enable a much better learning
experience. These grassroots leadership positions that were being taken on by these women allowed for them to go back into their communities with an educated mindset and a strong will to want to bring about change. Delgado Bernal describes how Chicana leadership remains unrecognized and unappreciated by most historians, for a traditional leadership paradigm does not acknowledge the importance of those who participate in organizing, developing consciousness, and networking. Each role from organizing to facilitating is vital to the implementation of these blowouts. Perhaps the most notable thing of all, is seeing how students of color and those who were affected by this systematic oppression still continue to thrive and are reminiscent of their past counterparts.. Despite the long standing pushback from higherups and affluent decision makers, students of color continue to find ways to maneuver through these predominantly white institutions and become drivers for change!
Miguel Jaramillo
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Deboras Seri This piece is made to bring awareness to the femicide in Mexico. Women in Mexico are being killed for no reason than their gender and fighting back through protests with art, hashtags, physical protests, or placing red shoes outside to honor the innocent victims and praying for no more in the future. This piece centers a woman, all the Mexican women fighting for this right. They love their country and its beauty, but they are also hurting because they are being silenced. This is to also show that femicide is a real issue, a real battle, and just because we’re not involved in the issue doesn’t mean we cannot support.
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Georgia Bruno
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The Role of Murals in Chicano Activism - Dulcinea Martinez Murals have been a central role in many different cultures and are a big part of Chicano Culture and Activism. These murals tell the public of Chicano Culture, history and their very important role in the United States. These Chicano murals seen in cities like New Mexico and San Diego combine many forms of technique that synthesizes the ongoing identity struggle with the mix of their American and Mexican cultures. Murals help better engage the community by uplifting them and creating a sense of togetherness. Having this colorful and optimistic art representation out in the open is very beneficial in these marginalized communities by encouraging art appreciation and social change in a way that is accessible. Murals also help better incorporate more privileged and elite perspectives into a conversation or realization that they might not have had otherwise; a central part of these murals is being confrontational and educational without being offensive.
Below is one many of many the beautiful murals found in Chicano Park in San Diego called Quetzalcoatl done by Mario Torero and Salvador Torres in 1973. The park and the art found here represents everything Chicano and amazingly highlights all parts of the Chicano culture, while educating and engaging with not only the Chicano Population, but to all populations because it is now a landmark and staple in San Diego.
Murals tell the stories of the past and dreams of the future of the Chicano population. Chicanos are rarely taught about their history in traditional school systems and these murals to better help them and the general public understand the different layers of their complex identity: their Mexican culture, American culture and Native/Indigenous Culture.
6 Above, we have a picture of a mural called “Colonization, ‘The Great City of Tenochtitlan,’” done by Diego Rivera, a famous painter and muralist from Mexico City, Mexico. This piece represented the colonization and imperialism that happened and the destruction and belittlement of the people of Tenochtitlan and other indigenous groups in Mexico.
1 A Historical Overview of Murals. (2018, March 04). Retrieved November 25, 2020, from https:// crpbayarea.org/painting/murals/ 2 Rabang, I. (2020, March 20). Art and Its Impact on Society: Art Districts Revitalizing Communities. Retrieved November 25, 2020, from https://www.boldbusiness.com/society/art-andits-impact-on-society-art-districts-revitalizing-communities/ 3 Kenny, J. (2006). The Chicano Mural Movement of the Southwest: Populist Public Art and Chicano Political Activism. Retrieved 2020, from https://scholarworks.uno.edu/cgi/viewcontent. cgi?article=1492&context=td 4 Quetzalcóatl. (n.d.). Retrieved November 25, 2020, from http://www.chicanoparksandiego.com/ murals/quetzal.html
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Marissa Martinez Suarez "If we want to change the world, we must first be capable of changing ourselves" -Emergent strategies. Institutional Change = Growth and Healing. As a first-generation student of color, I've seen, felt, heard, learned how institutions of higher education were not made with students like us in mind. However, I often ask myself how we can advance forward and make institutions like these more inclusive to students of all backgrounds? Through my experiences and discussions with my classmates in this Chnx Ltnx student resistance and activism class, I've come up with a first step plan: Listen to the People. In my time at DU, I've seen the passion in students to create change. There are so many demands that, if put into place, would make such an impact and difference in the lives of students. Unfortunately, most of the time, these demands are put down by the institution. The top image above is a vision board, a reminder of where I want to see DU in the next couple of years. I want to see a CRES department created, the Pioneer moniker removed, but most importantly, I want accountability on DU's behalf to truly listen and take action.
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The Stonewall Riots ’69 (cont.)
Hispanics played a key role in the Stonewall Riots. The Stonewall riots of June 28, 1969 mark a milestone in the history of civil rights. On this date, gay- rights movement formed in a spectacular fashion in the city of Greenwood Village in New York. Tremendous participation from Hispanics was seen along with Sylvia Rivera, a transgender woman. What happened? Stonewall Inn was a bar that catered to gays,
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The gay-rights movement overall has come a long way, but still the fight continues. As the nation looks back at the endeavors and challenges that LGBTQ community has faced, and its impact on gay rights globally, Latinx people are leading the way in helping society move past the violence, intolerance, and inequality toward a more open culture that embraces and accepts LGBTQ's. Why is society still not accepting of homosexuality? Though homosexuality" was coined in the late 19th century, records have existed since at least ancient Greece. More so, societal attitudes toward
Sylvia Rivera was Latina-American drag queen who was a gay and transgender activist in the 1960's and 70's. She is known for her participation in the Stonewall riots. She also established the political organization STAR or Street Transvestite Action Revolutionaries. She passed away in 2002. With the surge of the Vietnam War, Women's Rights, Civil Rights, and Chicanx Movements in the 1960's, Rivera's activism began to take
including many Latinx folks. It was a haven for the city's gay, lesbian, and transgender community. At this time, homosexual acts remained illegal in the U.S with the exception of Illinois. Hence, bars and restaurants ran the risk of being shutdown if they served gay patrons. Police raids on gay bars were common, but on this particular hot summer day, the LGBTQ community decided to fight back. This sparked a new era of resistance and revolution. The Stonewall riots were a wake-up call for the LGBTQ community that they needed to get together and fight.
Same-sex marriage still “Catches the Eye” (cont.) homosexuality have varied over time and place. Fast forward to present time, homosexuality still struggles to be accepted and embraced around the globe. The Hispanic culture has always been tough or not accepting of the LGBTQ community. The idea of Hispanics being members of the LGBTQ community is a relatively new concept and still today, in the 21st century, it struggles to become the norm and be embraced. Being part of the LGBTQ community as a Hispanic or Latino/a is especially hard for 3 reasons. First, the Hispanic culture leans strong on religion (Catholic) and homosexuality goes against moral and religious objections. Second, the Hispanic culture puts the concept of "family" as extremely important and no one wants to risk the rejection of family by "coming out" and then being "casted-out". Lastly, the Hispanic culture is very "Machista" and this Machismo is at the root of homophobia.
Remembering Sylvia Rivera (cont.)
shape when she was just 17 years of age. She was 17 on the day of the Stonewall riots when she threw the second Molotov cocktail in protest to the police raid of the gay bar. She then co-founded the group, the Gay Liberation Front. In her later interviews she explains, "We didn't take no s**t from nobody... We had nothing to lose". Rivera fought for not only gay and trans rights by also racial, economic and criminal justice issues, however, after 17 years when the Gay Rights Bill passes in 1986, Rivera felt excluded. The bill did not include rights for transgender people. Feeling betrayed she later fought for transgender rights in the mid 90's.
Michael Ramirez 11
The following are quotes from The Clarion. To read the full article where they appear, visit duclarion.com. “[Pioneer] glorifies people who were complicit in the genocide and stealing of land from Native peoples. It reinforces intergenerational and personal trauma. For Native students on campus, they feel distant from the rest of the DU community. Why would they take on an identity that serves to harm them?” - Hayden Evans, fourth-year and RAHR organizer “[Pioneer] glorifies imperialism and colonization. It highlights everything that is wrong with how we, white people, came to this country. The name is a disgusting smear on Indigenous people.” - Anonymous protestor “We wanted to create a space where colonized communities can be, heal and revolt together.” - Maya Bhowmik, fourth-year and RAHR organizer “There has never been a more important moment to be allied with the communities of color this school is allegedly so proud to have. [DU] should have done right by them in the first place and encouraged these protests to happen.” - Marcos Descalzi, a recent alumnus and RAHR protestor “When communities engage in activism, there is a negative connotation that we are perpetuating hate. But our work comes out of a place of love and demand for justice.” - Johnny Ramirez, IRISE professor and scholar
Kiana Marsan
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NO
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Rex Fathauer
care for students’ wellbeing, spaces where students feel accepted & appreciated, increased engagement with
Hayden Evans and Blake Nordstrom-Wehner
indigenous communities, increased number of faculty of color, (no) critical race & ethnic studies department.
MORE Activism. listening, Solidarity. Righteous Anger.
acknowledging,
Healing Resistance.
Administration accountability.
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PIOS.
Adherence to student demands & (more) care for students’ wellbeing.
What gives me hope in the fight for institutional change at DU is the unwavering unity coming from all corners of the campus community. This sense of community is critical to institutional healing and eventual growth. The Native Student Alliance’s skoden logo inspires a shared vision of such healing and community as we have been told the Elk has a special intelligence to know what shrubs or plants to eat for healing purposes. Ultimately, decolonizing DU will not be possible until we all denounce the harm of our current moniker and mend its lasting wounds.
Maya Bhowik 16
Jessica Rangel & Vanessa Garcia
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Naomi Perez
Andrea "Mofongo" Macias
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Patricia Barajas
Joshua Iron Shell and John Cummins
Dear America,
It’s your lack of recognizing activists that don’t sit right with me. So, let me give you a glimpse. My brother asked me for some ice in his juice today. I stop and glance down at the floor. He doesn’t know the feeling yet. That word has put fear into millions of people’s hearts. You see, these are the effects for when you become an activist. Words have new meanings. The truth about history is revealed to you. And as much as you want to believe in Disney stories, we all know deep down, they’re not real. You see, my brother will continue to go into his education being told lies through the whitewash version of U.S. History. He will be taught how to divide 100 in 5 different ways, but not the ways of how this country has divided us. You see, how do I tell my brother who I am? “Why are you so busy?”, he asked me. How do you explain to a twelve-yearold that I’m a student activist fighting multiple battles of the injustices you do? I can’t even drink ICE anymore because that name ain’t the same. That I’m someone who would gladly take a knee during the national anthem for the fallen victims of police brutality. Who acknowledges that this land was brutally colonized. How do you tell your younger brother that you aren’t around to watch him grow up because
you’re correcting the mistakes of our systems.You start to wonder “Why am I cleaning the spilt milk on the table when I wasn’t the one who knocked it over”. The answer is simple. Who else will. But, if I speak on my concerns they call me hostile. If my skin was white, I would be called passionate. If my eyes were blue instead of brown, would I still be labeled hostile for voicing my concerns? Or how about if my hair was naturally blonde and not black? This country wants to label us hostile, yet when we protest, we’re not fighting for haircuts, we’re protesting for basic human rights. You see, I’m a first-generation Latina that is trying to demonstrate to not only my brother, but all generations of what being a leader is all about. You see America, you label activists as mad. Of course I’m mad though. Your people have not experienced the pain people of color have endured. Go ahead and pretend race doesn’t matter, but in this country, your people made it about color. Your people were not kidnapped from their motherlands and forced into slavery like the ancestors of our BIPOC communities. You were not attacked based on the color of your skin. It is obvious America wants to forget everything it has put our people through. Don’t forget America, your whiteness is showing.
So, let’s not forget about Emmett Till. The young 14-year boy who was killed solely because of the color of his skin. He had every reason to live. He should have gone to college, started a family, and grown old. Instead, this idea of whiteness in America made it okay for its people to hurt our communities. His killers openly admitted to murder, but you see, the criminal justice system doesn’t go against its people. How about the zoot suit riots? Where white marine men thought it was okay to hurt and almost kill just because of our outfits. Oh, let’s not forget all the countless immigrants that died building this country, but your white ancestors don’t want to keep track of it. You see your ancestors didn’t have to go through this. But it “hurts” you when we say “Fuck this country!”. You know what hurts us? Knowing we are suffering the generational trauma of our ancestors. Now, you see America how should I tell my brother that we’re angry because our ancestors had to sacrifice their blood, sweat, and tears to survive a place they built. Tell me America, how is it fair that this is a place that you or your ancestors didn’t build, yet receive all the benefits from it. Actually, please spare me the response, I don’t need you to teach me the answers, I already know my brother has seen them in my activism.
Sincerely, A student activist,
Briana Aguilar
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Edom Mekbib’s Artist Statement (Right Side)
We can see through movements in history that intersectionality was never acknowledged when the people that were the most vulnerable were silenced while also being the backbones of these movements. The painting is a bit chaotic and can take on multiple meanings but what I see is when we start listening to black and brown women, clarity will follow. Anything related or connected to women or femininity is hated in society and our issues are automatically minimized. Because this anger towards us springed up unprovoked, we’ll take that platform ourselves and give them something to be mad about. This piece represents women of color making sure we are seen and heard by any means necessary.
Mary Kudoadzi’s Artist Statement (Left Side)
Throughout our class, we talked about the erasure of Women in Latinx movements. This has happened to women historically. Which is why this project is focused on Women of color. People have been deprived of equality and have had their voices silenced. This has led to many groups mobilizing in a fight to reclaim their rights and express their ethnic identities. Amidst organizing the voices of queer people, Woman, those who are differently abled, etc. had to take a backseat. Regardless, Women in the Chicanx movement still made space for themselves whether it was spaces just for them or not. As a Black Woman, I have grown to demand a voice and demand space. This piece to me was a further proclamation of that. Femme people deserve to be heard, seen and respect. Period
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Some Resources from Caitlin Krinsky Organizations: XITO (Xicanx Institute for Teaching and Organizing) H.E.L.L.A (A Bay Area Critical Racial Affinity Group Committed to Healing, Empowerment, Love, Liberation, and Action A.R.E (Association of Raza Educators) TSJ (Teachers for Social Justice- Chicago) Links: https://www.xicanoinstitute.org https://escholarship.org/uc/item/38z37924 http://www.razaeducators.org http://www.teachersforjustice.org Documentary/TedTalks to further the knowledge and need for better education systems: -
Precious Knowledge directed by Ari Luis Palos Social Justice Belongs In Our Schools by Sydney Chaffee Education for Social Change by Artika R. Tyner
Statement on the importance of having social justice teachers: 1: Creates a humanizing learning environment for students of color that is culturally relevant and responsive
Sawyer Nash
2: Teaches all students about the history of colonialism and the importance of honoring indigenous peoples locally and globally. 3: Teaches with the purpose of empowering students to use their education, voice, and culture to challenge racial and social injustice in their community.
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Palabra
Profe Johnny The intention of the “Chicanx-Latinx student resistance and activism from 1960 to the Present” course was to create a classroom community of scholars that would build upon the traditional Chicano movimento historical narrative in order to acknowledge, expand, embrace and honor the herstories and ourstories narratives of the Chicanx movimento. In doing so, We examined the leadership, epistemology, and feminist-driven resistance that Chicanas and Queer Chican@s in particular, played in using print culture as a movement-building strategy during the Chicano movement era of the 1960’s and 1970’s. Drawing from Chican@ theorists’ conceptualization of Histographic Movidas, Chicanas during the movimento developed print media that documented and illuminated Chicana narratives, feminist studies, and creative epistemological expressions such as poetry, visual artwork and personal political essays. One major form of print media utilized by Chican@s was the creations of “Zines.” “Zines” are creative expressions of counter narratives, art, politics and culture that utilized an unconventional magazine print media format. “Zines” were powerful tools in politicizing, educating, empowering, and grassroots organizing during the movimento. In the hopes of honoring the tradition of Chican@ power, epistemology, leadership and praxis-driven resistance, We as a classroom community decided to create a final “Zine” project dedicated to sharing the themes of the course, as well as, creating content of transformative resistance to dismantle the violence and dehumanization caused by the racist campus climate at the University of Denver.
Acknowledgement and Gratitude Our classroom community would like to humbly honor, acknowledge and give special thanks for all of our guest speakers and community support shared with our classroom space. Chicanx-Latinx Power! Yoli Rios Margarita “Mita” Cuaron Dra. Rosie Bermudez Andrea “Mofongo” Macias Liliana Macias (Andrea’s Mama) Jenny Santos, Blanca Trejo In Loving Memory & Rest In Power…. Bobby Lee Verdugo Professor Juan Gómez-Quiñones