By Sheila Marie Contreras
Blood traces: delusion, Indigenism, and Chicana/o Literature examines a extensive array of texts that experience contributed to the formation of an indigenous strand of Chicano cultural politics. specifically, this publication exposes the ethnographic and poetic discourses that formed the aesthetics and stylistics of Chicano nationalism and Chicana feminism. Contreras deals unique views on writers starting from Alurista and Gloria Anzald?a to Lorna Dee Cervantes and Alma Luz Villanueva, successfully marking the invocation of a Chicano indigeneity whose foundations and formulations should be associated with U.S. and British modernist writing. by way of highlighting intertextualities equivalent to these among Anzald?a and D. H. Lawrence, Contreras evaluations the resilience of primitivism within the Mexican borderlands. She questions proven cultural views on "the native," which mockingly problem and reaffirm racialized representations of Indians within the Americas. In doing so, Blood strains brings a brand new knowing to the contradictory and richly textured literary courting that hyperlinks the initiatives of eu modernism and Anglo-American authors, at the one hand, and the imaginary of the post-revolutionary Mexican country and Chicano/a writers, nevertheless.
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Additional resources for Blood Lines: Myth, Indigenism and Chicana o Literature (Chicana Matters)
The Zapatista hailing of Chicanas/os also strengthens and, in some cases, activates an oppositional indigeneity that asserts its origins in the pre-contact Mesoamerican civilizations from which the rank and file of the Zapatista Army are also descended. Hector Carreon, writing for La Voz de Aztlan about Chicana/o participation in the Zapatista march into the Zócalo in 2001, notes that its significance lies, in part, in a reverse migration, “a re-return from Aztlan to the ‘Heart of Mexico’ where around 1325 AD the Mexicas founded Tenochtitlan.
We are convinced that it is only in this way that we may hope to achieve a coherent national consciousness, a true patria” (144). Couched in terms of hygiene, literacy, and economic readjustment, the project with which he has been charged and given the name “The New Conquest” is designed in such a way as to find little of value in the “backward civilization” (194) of the Indigenous communities of Mexico. Another Mexican anthropologist, Guillermo Bonfil-Batalla, well-known for his challenging of Mexican state indigenism, writes that “[i]ndigenismo did not contradict in any way the national plan that the triumphant Revolution had been crystallizing: to incorporate the Indian, that is, de-Indianize him, to make him lose his cultural and historical uniqueness” (116).
Among these was the explorer Alexander von Humboldt, who traveled to Mexico in 1803, where he convinced authorities to disinter the statue of Coatlicue, which had been reburied shortly after it was excavated in 1790. Braun credits his work, Vues des Cordilleres, et Monuments des Peuples Indigenes de l’Amérique, part of a thirty-volume series on America, with “reshap[ing] the European vision of ancient Mexico and stimulat[ing] further explorations” (26). The photographic and other reproductions of Désiré Chanay, who in 1857–58 visited several Mayan archaeological sites in Mexico, were also significant in the dis- Introduction 21 semination of visual images and narrative descriptions of ancient Mesoamerica.
Blood Lines: Myth, Indigenism and Chicana o Literature (Chicana Matters) by Sheila Marie Contreras