Transnational Cultural Resistance

De Leon’s purpose of this book is to enhance our understanding of the process of undocumented desert migration. Intending to challenge preconceived notions about what a holistic anthropology can look like and how it can be deployed in a politically hostile terrain. He does this by showing how productive it can be to sneak back and forth across the border between “accepted” discourse and excluded discourse in the name of generating new knowledge and new forms of cultural understanding. He goes over almost every aspect about how hard it is for the millions of Mexicans attempting to cross undocumented.

Walls and Mirrors: Mexican Americans, Mexican Immigrants, and the Politics of Ethnicity. By David G Gutiérrez. (Berkeley: University of California Press, 1995).

In Ruth Gomberg-Muñoz’s book, Labor and Legality: An Ethnography of a Mexican Immigrant Network, she allows us to enter the everyday lives of ten undocumented Mexican workers all living in the Chicago area. Ruth Gomberg-Muñoz refers to Chuy, Alejandro, Leonardo, Luis, Manuel, Omar, Rene, Roberto, Lalo, and Albert the ten undocumented Mexicans as the “Lions”. This book shares the Lions many stories from, their daily struggle of living as an undocumented immigrant in America, to some of them telling their stories about crossing the border and the effects of living in a different country than their family, and many other struggles and experiences they have encountered. Ruth Gomberg-Muñoz’s book delves into

Ruth Gomberg-Muñoz’s, Labor and Legality is a book written on the Mexican immigrant network in the U.S. She centers it on the Lions, a group of Mexican men from Leon, Mexico that all share their lives and help explain the many networks and strategies that are used in order to excel and gain happiness. There have been many different sorts of misconceptions about immigrants, and in recent years about undocumented immigrants from Mexico. The U.S. has made a sort of war on illegal immigrants and has made it a seemingly high priority in the media and in politics. Therefore, many Americans have been mislead and ill-informed about the history of immigrants/undocumented immigrants. Gomberg-Muñoz’s Labor and Legality helps set us straight. She unveils undocumented immigrants for the people that they are instead of the criminals that the media leads many to believe. Although she doesn’t have a wide range of participants for her study, I believe that she addresses many of the misconceptions and just plain ignorance that American people have of people that are undocumented; why stereotypes are supported by the people themselves, why politicians include stronger illegal immigration laws, and everything in between. Many of her topics reveal a sort of colonialism that the U.S. practices on Mexico; the exploitation of undocumented peoples to the benefit of the U.S. through economics, hypocritical laws and campaigns, and the racist and prejudice consequences.

During the 1960’s, the Civil Rights Movement wasn’t the only one occurring. Struggling to assimilate into American culture, and suppressed by social injustices convicted by their Anglo counterparts, the Chicano movement was born. In the epic poem “I am Joaquin” written by Rodolfo Gonzales in 1969, we dive into what it means to be a Chicano. Through this poem, we see the struggles of the Chicano people portrayed by the narrator, in an attempt to grasp the American’s attention during the time of these movements. Hoping to shed light on the issues and struggles the Chicano population faced, Gonzales writes this epic in an attempt to strengthen the movement taking place, and to give Chicanos a sense of belonging and solidarity in this now

You can see how Maria’s El Salvador is empty of people, full only of romantic ideas. Jose Luis’s image of El Salvador, in contrast, totally invokes manufactured weapons; violence. Maria’s “self-projection elides Jose Luis’s difference” and illustrates “how easy it is for the North American characters, including the big-hearted María, to consume a sensationalized, romanticized, or demonized version of the Salvadoran or Chicana in their midst” (Lomas 2006, 361). Marta Caminero-Santangelo writes: “The main thrust of the narrative of Mother Tongue ... continually ... destabilize[s] the grounds for ... a fantasy of connectedness by emphasizing the ways in which [Maria’s] experience as a Mexican American and José Luis’s experiences as a Salvadoran have created fundamentally different subjects” (Caminero-Santangelo 2001, 198). Similarly, Dalia Kandiyoti points out how Maria’s interactions with José Luis present her false assumptions concerning the supposed “seamlessness of the Latino-Latin American connection” (Kandiyoti 2004, 422). So the continual misinterpretations of José Luis and who he really is and has been through on Maria’s part really show how very far away her experiences as a middle-class, U.S.-born Chicana are from those of her Salvadoran lover. This tension and resistance continues throughout their relationship.

In the boiling pot of America most people have been asked “what are you?” when referring to one’s race or nationality. In the short story “Borders” by Thomas King he explores one of the many difficulties of living in a world that was stripped from his race. In a country that is as diverse as North America, culture and self-identity are hard to maintain. King’s short story “Borders” deals with a conflict that I have come to know well of. The mother in “Borders” is just in preserving her race and the background of her people. The mother manages to maintain her identity that many people lose from environmental pressure.

“Beautiful and Cruel” marks the beginning of Esperanza’s “own quiet war” against machismo (Hispanic culture powered by men). She refuses to neither tame herself nor wait for a husband, and this rebellion is reflected in her leaving the “table like a man, without putting back the chair or picking up the plate (Cisneros 89).” Cisneros gives Esperanza a self-empowered voice and a desire for personal possessions, thing that she can call her own: Esperanza’s “power is her own (Cisneros 89).” Cisneros discusses two important themes: maintaining one’s own power and challenging the cultural and social expectations one is supposed to fulfill. Esperanza’s mission to create her own identity is manifest by her decision to not “lay (her) neck on the threshold waiting for the ball and chain (Cisneros 88).” Cisneros’ rough language and violent images of self-bondage reveal the contempt with which Esperanza views many of her peers whose only goal is to become a wife. To learn how to guard her power

Around sixty ranchers submitted a petition to the Congress protesting the unfair legal process that each landowner had to go through to prove their claims to the lands. Although this petition did not stop the legal structures from continuing to exploit the vulnerability of the Mexicans, it undoubtedly reflected the stark contrast between the lives of Mexicans before and after entering the American society, served as a criticism and a challenge for the unjust legal system, and demonstrated that the Mexicans were very capable of standing up for themselves, as opposed to being submissive. Aside from this petition, many of the dispossessed Mexicans formed “a community of the dispossessed” where they shared their experiences and stories and showed support for each other (Takaki 169). Through sharing their stories with others, their stories were passed down to the future generations and through these stories, history was preserved. Both the petition and the community worked to shed light upon the inequality in United States, and how the legal system contradicted itself by serving as the tool of discrimination while advocating for the equality of all

Gomberg-Muñoz’s book provides the reader with an inside prospective of the lives of undocumented Mexicans. It shows what it is like for people working to help forward themselves and their families in Mexico and The United States. Contrary to some Americans belief that Mexicans want to take over the United States, the majority of the Lions just

The book Fresh Fruit, Broken Bodies: Migrant Farmworkers in the United States illustrates the fieldwork of the author Seth M. Holmes by explaining the myriad aspects of migrant workers’ lives in the U.S.—from the politics to the social environments to the physical body. By not only studying, but living, the lives of these migrant workers, Holmes brings the reader a view unseen by the vast majority and provides the opportunity for greater understanding through the intense details of his work. The voices of vastly different characters—real people—are captured and expounded on without judgment but with deep consideration for all factors that contribute to each person’s life, opinions, and knowledge. Ultimately, a picture of intersectionality is painted in the colors of migrants, mothers, fathers, children, doctors, soldiers, executives, the poor, the rich, and more.

The book ‘Labor and Legality: An Ethnography of a Mexican Immigrant Network’ by Ruth Gomberg-Munoz explains the hardships that surround the Mexican immigrant network. Over the years the ‘undocumented’ workers coming to America from Mexico has increased which has gained the attention of the American government and the media, as it is ‘illegal behavior’. Gomberg-Munoz attempts to create an understanding of the lives of these workers by telling individual’s personal stories. The author reports the workers undocumented lives rather than reviewing their status as this is already covered in society. The author’s main topic revolves around the principle that undocumented workers strive to improve their quality of life by finding employment in the United States (Gomberg-Munoz 9). Gomberg Munoz also presents the daily struggles the works face daily, and how these struggles “deprives them of meaningful choice and agency” which effects their opportunity and futures (Gomberg-Munoz 9). This ethnography shows their social identities through work, the reasons why their position is illegal and how they live their everyday lives under the circumstances.

Anzaldua identifies as a part of an emerging new mestiza consciousness and community, which strives to move beyond simple dualistic thinking and endeavors to “act and not react” This important contradiction lies at the heart of Anzaldua’s analysis. “From this racial, ideological, cultural, and biological cross-pollicization, an ‘alien’ consciousness is presently in the making — a new mestiza consciousness, una conciencia de mujer. It is a consciousness of the Borderlands.” (Anzaldua, 1987, 420). Anzaldua’s proposition of the new consciousness mediates social relations, revolutionary social change, and its wider relevance to feminist theory through discussions of the Borderlands and its implications for ‘identity.’

Through the teachings of Reverend Lawson, they have been enlightened to follow his nonviolence strategies to drive a successful movement. They have carefully planned their actions and have used their personal stories to help touch the hearts of many individuals. Through the years, young activists have asserted that they are undocumented, unafraid, and unapologetic (Nicholls 4). Even though at the beginning of the moment there was not as many actions occurring to help them be noticed, the movement has changed drastically and is adopting many of the nonviolence strategies. The hopes and aspirations of the movement to this day focus on giving undocumented people the right to live in this country that they have adopted as their own home. They are continuously asking for a fair opportunity to reach success either by receiving higher education or having the same rights as Americans in the workplace. Undocumented youth have been through many injustices, but they have not given up, and continue to push for immigration reform. By ‘coming out’ of the shadows, young activists are risking their own safety and possible separation from their family due to deportation. However, they continue to spread their stories to help other people realize that even though many times they are not viewed as humans, they have a heart and should have a say in the

Depicted on the cover of Quixote’s Soldiers is a group of Mexican- American men and women in protest formation. They carry with them signs that say “Justice for La Raza,” “Ando sangrando igual que tu,” and “Cops out of our communities!” David Montejano argues that Mexican- American reform groups are often left out of the Civil Rights Movement taught in a classroom. San Antonio was the birthplace of the Chicano movement. Here, various organizations were formed to encourage the government to increase Mexican- Americans opportunities in the educational field as well as in the work field. The Brown Power movement campaigned for Mexican- Americans to reject assimilation into the American mainstream society, and celebrate their Chicano history.