Bless Me, Ultima

I had so much to write about Rudolfo Anaya's Bless Me, Ultima. Really! Just take a look at my copy that is not only long overdue (eep!) but is covered in those little sticky tabs and dog-eared where I didn't have sticky tabs handy. Unfortunately, it's taken me some time to get around to writing this entry so a lot of what I wanted to say has slipped my mind. That happens to me sometimes. I'd never read this classic of Chicano literature but the fact that we are both celebrating the same birthday this year (does that make me a classic too?) and its place on the lengthy list of books that were part of the now defunct Mexican American Studies curriculum in Arizona prompted me to pick up finally pick up a copy. It did not disappoint. And again, I was left wondering why none of my honor and AP English teachers ever introduced me to this book.

Bless Me, Ultima is the coming-of-age story of Antonio Marez, a young New Mexican boy. The story is set at the end of World War II and spans about three years of the child's life beginning with the arrival of Ultima, the well-known curandera and family friend who movies in with Antonio's family. While the story is primarily Antonio's, the boy's coming-of-age is also symbolic of, in a sense, the transitions his own family and surroundings are going through. Ultima's arrival poses the potential for upheaval in the family structure, but in reality, she serves as the anchor and the last link to a past--a culture and a way of life--that is quickly changing.

The story is told from Antonio's point of view, a child between the ages of about seven to about ten, and yet the it feels like it could be a teenager or even an adult. His struggles and fears have the potential to resonate with all because they are so typically human, those enduring issues that make up life no matter what your age--faith, good versus evil, change. Antonio reminds me of what it was like to be a child so full of questions and wonder and fear. We witness the experience of being a Mexican American child, not able to speak English, in a classroom of White children.

"At noon we opened our lunches to eat. Miss Maestas left the room and a high school girl came and sat at the desk while we ate. My mother had packed a small jar of hot beans and some good, green chile wrapped in tortillas. When the other children saw my lunch they laughed and pointed again. Even the high school girl laughed. They showed me their sandwiches which were made of bread. Again I did not feel well."

And at the end of his first school day:

"The pain and sadness seemed to spread to my soul, and I felt for the first time what the grown-ups call, la tristesa de la vida. I wanted to run away, to hid, to run and never come back, never see anyone again."

But along with this sadness we also see the comfort of family and community:

"We always enjoyed our stay at El Puerto. It was a world where people were happy, working, helping each other. The ripeness of the harvest piled around the mud houses and lent life and color to the songs of the women. Green chile was roasted and dried, and red chile was tied into colorful ristras. Apples piled high, some lent their aroma to the air from where they dried in th sun on the lean-to roofs and others as they bubbled into jellies and jams. At night we sat around the fireplace and ate baked apples spiced with sugar and cinnamon and listened to the cuentos, the old stories of the people."

Bless Me, Ultima was National Endowment for the Arts Big Read selection, an honor that recognizes its deserved place in American literature. Despite being focusing on a very specific community, it tells the story of the kinds of changes people throughout the country were experiencing--the effects of war on family, the loss of old ways to new ways. Here we see these changes from the eyes of a child who is also dealing with growing up. I think about this book in the context of its subject matter and the time in which it was published, and I feel grateful that it has endured.

Ethnic Studies and Why We Need Them

In case you haven't heard, there is some serious business going down in Arizona. In 2010, the state passed a bill calling for the dismantling of ethnic studies programs. Last month, in compliance with the state ban on ethnic studies classes, the Tucson Unified School District began removing books found on the reading lists of Mexican American Studies courses from classrooms. The list of books includes textbooks, award winning books and classics. Debbie Reese, a former school teacher and a scholar who studies American Indians in children's literature, has been closely following what is happening in Arizona. Rather than reinvent the wheel, I'll point you to her blog in which she includes a chronological list of stories and posts related to the events.


Needless to say, it is disheartening to read about what is happening in Arizona. A 2009 Pew Hispanic report (based on the 2009 American Community Survey) found that 31% of the state's population is "Hispanic" with 91% of that group being of Mexican descent. But we didn't need to look up that information to know what Arizona is like, right? Those in opposition of ethnic studies courses argue that they distort history, stir up anti-Caucasian sentiment (though I'm not sure if they ever actually name which race is being targeted by these angry mobs of Mexican American kids) and basically get  "minorities" riled up. Books can be powerful and scary, yes?


Back in May of 2010 when the Arizona ban on ethnic studies classes passed I wrote something for another blog I was keeping at the time. So, I thought this a good opportunity to repost this piece about the role ethnic literature and ethnic studies played in my own life as the child of immigrants and the first and only person in my family to graduate from college:


I was, in many ways, lucky enough to grow up in a neighborhood that was all brown all around. With the exception of some of my teachers, I can recall having one White (Anglo, non-Hispanic) classmate during my elementary and junior high years--hi, Marsha Hoover, wherever you are! Aside from any interaction I had with White adults in, say, a store or at the library--and this rarely happened because my neighborhood branch was predominantly staffed by African-Americans and we did our shopping in neighborhood stores owned and staffed by Latinos--I didn't interact with Whites. When I went on to high school we had less than twenty White kids in our school. So when I left home for a small college town a six hour drive north of Miami, I suffered major culture shock. College culture in itself was something foreign to me, and something that kids with college graduate parents knew as second nature. There was a language and way about it I wasn't familiar with. Nevermind the fact that after growing up a majority I was suddenly a minority. Despite having graduated in the top ten of my class, I struggled for most of my undergraduate years. I had no support system. My fellow high school classmates who were with me at the same university were all kind of flailing for a lifeline too, and it wasn't like we could call home and get words of comfort and encouragement since most of our parents didn't really even get why we felt the need to leave home for college. I felt like an outsider. I didn't feel engaged. Perhaps, if I were a different kind of person, my experience would have been different too.

During my third year of college three things happened that were huge for me. First, I read Sandra Cisneros' Woman Hollering Creek and Other Stories. I grew up a reader, and I was an English major, but the first time I saw myself in a book it was in this book that I read during my summer break (thanks to a Sassy magazine review of all things!) The second thing that happened was that my work study brought me to the Office of Minority Affairs and Special Programs (which has since been renamed, no longer reflecting its role in the college life of underrepresented students) where I worked as an office assistant and, later, as a peer counselor. The department housed the offices of the Associate Dean of Minority Affairs for the College of Liberal Arts and Sciences, the head of the Afro-American Studies Department (who was one of the first two African-Americans to be hired as faculty in the Department of Liberal Arts and Sciences), and the Upward Bound program. The office also provide peer counselors for students who came in on probationary status to help them transition into college life. Many, if not most, were from underrepresented racial and ethnic groups. The third thing that happened was that I took an Ethnic Literature class, taught by the aforementioned head of the Afro-American Studies Department (which is now called the African American Studies Program) where we not only read about the African-American and Mexican-American experiences, but also about the Jewish and Japanese-American experiences, among others. My Ethnic Literature professor went on to become a good friend and mentor. These three things were instrumental in my finding a sense of place as a college student and as a person caught between worlds.

Being away from home and a stranger in a strange land prompted me to learn more about my own history and culture. It suddenly became very important for me to hold onto something I took for granted growing up and, oddly, something I felt like I didn't know enough about. My parents, being from two different countries, never really immersed us in their own cultures. We got a little bit here and there, probably more of my father's Cuban culture because he was the bread winner and made most of the household decisions, and because I grew up in a city heavily populated by Cubans. The fact that my mother came to this country from Mexico in her early teens and never expressed much desire to be near her family or her native country or rehash old times and traditions ensured that we were raised in a household that was more Cuban than Mexican. Decades later, I still feel like I walk the tight rope not only between what my world was like growing up (and what it is like when I return home to visit) and the mostly White world I now live in, but also between my parents' cultures. I never feel enough of anything. My Spanish isn't Mexican enough. My ways aren't Cuban enough. I'm quite obviously not White. Quite honestly, I still often still feel a bit confused and lost. With a little one who is half White, I struggle to figure out what cultural practices to pass on to him. What is my culture? It's a lot of things that often feel like they don't quite mesh. And yet, they do, in me.

Did I get off on a tangent again? I think I did. My initial reason for this post was as a reaction to the madness that is going on in Arizona. The anti-immigrant law hurt, but the anti-Ethnic Studies law feels like it hits a lot closer to home for me because as a college student it was my ethnic literature class and my involvement with the OMASP that made all the difference in my ability to stick it out. I've seen a number of articles where it's pointed out that the law prohibits Ethnic Studies classes that promote hatred of other races and segregation as a form of see-not-ALL-ethnic-studies-classes! But who determines what falls into these categories? It's so much easier to make a full on clean sweep, right? Tom Horne compares ethnic studies classes to the "old South." That seems to be such an extreme and inaccurate comparison. To compare a group that has always run the show to one that can barely find enough books that represent their place in this country? I wonder how many elementary and secondary schools even offer ethnic studies classes, especially in light of the fact that public education today is mostly about teaching to a test. Is there even time or money for these types of classes? Perhaps this law doesn't even mean much of much, but what nags at my thoughts is: what goes next?


The locked books image comes from this story on the Colorlines Website.