By Jonathan Hernández, VI Form

Chicanismo: Examining Mexican-American Culture, History, and Perspectives Through Photography

Editor’s Note: This project was made possible with the support of the Class of 1968 V Form Fellowship. At their 25th reunion, the Class of 1968 created a fund to provide grants to V Form students for independent study during the school year or, more commonly, during the summer between V and VI Forms. Their intent in establishing this fund was to reward independent thinking, ingenuity, and planning and to encourage the student in exploring non-traditional fields of inquiry or using non-traditional methods of investigation.

Student-Submitted Note: This past summer, I took part in The Class of 1968 V Form Fellowship and used my grant funds to travel to Los Angeles to look at Latinidad and Mexican-American identities and spaces through a photographic lens. I compiled what I learned (in addition to a bit of research I completed) in an academic reflection uploaded below.

“We cannot seek out achievement for ourselves and forget about progress and prosperity for our community… Our ambitions must be broad enough to include the aspirations and needs of others, for their sakes and for our own.” — Cesar Chavez.

Chicana/o/x or Xicana/o/x (both pronounced the same way) refer to persons of Mexican descent who grew up in the United States. The experiences of these Chicana/o/x persons are notably different from the experiences of simply American or Mexican individuals as neither identity has wholly encapsulated their background. Chicanismo, what this grant project was built around, is pride in one’s Chicana/e/o/x heritage. With the completion of this project, it is my hope to share what I have learned about the spaces I visited to provide insight into Mexican-American history, culture, and perspectives. 

It is believed that Chicanos descend from indigenous groups who lived in Aztlán – the American Southwest region encompassing Arizona, California, Texas, New Mexico, Colorado, and parts of Oklahoma. As part of Spain’s colonial efforts, a racial hierarchy was instituted through a caste system called the “Castas” system. The Castas system unlike America’s system of race accounted for cultural mixing and recognized that Spain’s colonization of the Americas promoted cross-cultural interactions and allowed different groups of people to interact, trade, and marry with each other. Yet, the Castas system did not only organize persons based on their outward appearance but also on their parents’ individual races. For instance, a  child with a West African father and Indigenous mother would most likely work as a laborer or farmer. Still, a child with an Anglo father and Meztic mother would most likely live an educated noble life. In fact, the practice of interracial marriage was so popular or so prominent that in the First Census of Los Angeles in 1978 a significant majority of the citizens identified as Mestizaje or of “mixed blood” (Webber 33-34). Thus, for many Mexicans and Latinos, it has proven difficult to identify wholly with one race over another because of interracial marriage and mixing throughout the decades. 

After the Mexican Cession and the signing of the Treaty of Guadalupe Hidalgo, the US gained territory in what is today the American Southwest. In states like Texas, New Mexico, California, Colorado, Arizona, and Nevada which belonged previously to Mexico (and before that the Native American peoples in the region), about one hundred thousand people who decided to stay in the territories became U.S. citizens. Thus, began the formation of the Mexican-American identity. 

Mexican-Americans, though, while many have lived in parts of the US before they were even a part of the nation, were not always welcomed. Politicians such as John C. Calhoun in congressional proceedings about the US occupation of Mexico in 1848 questioned “Are [Americans] to associate with ourselves as equals, companions, and fellow citizens, the Indians and mixed race of Mexico?” The association of Mexicans with interracial marriage and indigenous roots caused Americans to situate Mexican Americans as inferior to White individuals in America’s racial hierarchy. For instance, throughout the American Southwest, Mexican individuals were segregated and prevented from accessing White schools, neighborhoods, and establishments, hindering their socioeconomic mobility. Even having pride in one’s Mexican identity proved to be difficult as brutal events such as the Zoot Suit Riots demonstrated the prevalence of White Supremacist ideologies. 

As Mexican Americans continued to navigate a heavily racialized America, it proved difficult to belong wholly to one race. White Americans saw Mexicans as inferior because of their Indigenous heritage and despite experiences that parallel those of Black and Indigenous communities, Mexicans still did not belong because of their mixed heritage which was uncommon in America at the time. While initially used as a derogatory term, the formation of the Chicana/o/x identity was key for the Mexican-Americans because it racialized the shared identity. In claiming the identity and associating with “La Raza” or the united “race” of Mexicans, Chicanos recognized the ways in which they are systemically discriminated against because of their non-Anglo identities and the social strength in their unity. 

Throughout the Chicano Movement of the 1960s, many Chicanos and Mexican Americans united and fought to better the conditions of their communities. In East Los Angeles – for instance – High School students organized a series of walkouts to bring attention to the poor schooling conditions in predominantly Brown neighborhoods. Further, activists such as Cesar Chavez, Dolores Huerta, and Sal Castro rallied the Mexican and Brown communities to enact social change and obtain better living conditions for their communities. 

Los Angeles is a special place because it has a rich history and is home to hundreds of cultures. One of those prominent cultures in Mexican culture, it has one of the largest concentrations of Latinos, specifically Mexicans, in the United States. It is not a surprise then that the city was also home to the Chicano Movement in the 1960s and still retains a strong connection with its Mexican heritage. 

Olvera Street is the oldest part of Downtown Los Angeles, commonly known as the “birthplace of Los Angeles.” Although initially home to one of the oldest buildings in the city, the street decayed and was neglected by the city. Eventually in the 1920s, the crime-ridden neighborhood was revamped for Mexican Americans to share traditional clothes and goods, and celebrate their Mexican heritage. There are several vendors selling all manner of Mexican treats. You can find serapes, figurines, Mexican candies, and plenty of food. The marketplace is almost as if it was cut right out of the nineteenth century. Today, the street stands as a testament to the city’s Mexican heritage, not only because the marketplace is meant to make visitors feel what the city used to be like – full of Mexican influence – but also because there stands La Plaza. In the center of the Plaza stands the plaque commemorating the founding of Los Angeles and the Spanish and Mexican settlers and their contributions. 

Similarly, the mural “América Tropical” by David Alfaro Siqueiros stands to remind the surrounding community of the Mexican experience. The painting was originally whitewashed because of controversy concerning its depiction of a dead indigenous peasant tied to a cross, but in 2012 the mural was rededicated after conservation work. The restored mural reminds the community of the brutal reality of colonial efforts in the Americas, that indigenous communities were ravaged and persecuted as the land was further exploited by Spaniards. While Olvera Street may feel like a tourist attraction in the ways it showcases Mexican culture, for Mexicans living in the city the center stands as a cultural institution to share arts and craft goods, eat delicious foods, and remember the city’s Mexican past. 

Right across the street from the Placita of Olvera Street stands the LA Plaza de Cultura y Artes. The Mexican-American Cultural Center and Museum is a community hub. Along with interactive exhibits that outline the history of the Chicano Movement and Mexicans in Southern California, the museum houses rotating exhibits such as the “RECETARIO PARA LA MEMORIA” exhibit which highlights the power of cuisine and memory through Zahara Gómez’s food photography. Additionally, the center offers numerous public programs where they collaborate with artists, historians, guest speakers, educators, and community members. While visiting, I spoke with Gema Guzman, the Education Coordinator at LA Plaza. She outlined some of the community events such as the Oaxacan Primavera Festival, Family Day, and 90’s events, and how the center strives to bring people together and enjoy Latine culture. Ms. Guzman also noted her personal investment in working to further educate about Mexican history and culture. She mentioned “It’s hard because there are sensitive topics but there are things that you want younger generations to know about. I want them to feel inspired to make a change in their community, to be able to stand up for themselves and use their voice.” Such efforts are especially important as there has been a recent nationwide surge in schools prohibiting talks about race and the history of marginalized communities in the classroom. While schools such as those in Los Angeles have yet to face these challenges, it is still important to have spaces like LA Plaza. It is truly remarkable to see how educators like Ms. Guzman work to deepen the cultural consciousness of the Los Angeles community and provide spaces for all to enjoy Latine cultures and stories. 

Another noteworthy location in Los Angeles is the Chicano Resouce Center. The library is a division of the Los Angeles County Library system and holds numerous collections of art, posters, books, and movies. Materials cover topics including Immigration, Mural Art, Biographies, and Mexican History. The resource center is distinct from the other Libraries in the system because it is dedicated to educating about Chicano experiences and History. I found this especially useful as I was able to learn more about the formation of the Chicana/o/x identity and the history of Mexican Americans in Los Angeles. In a similar manner, the Chicano Studies Research Center at UCLA is the first library in the US dedicated to focusing on individuals of Mexican descent. In addition to housing all manner of materials accessible in-person and online, such as the Newspapers used to rally support for demonstrations such as the East Los Angeles High School Walkouts during the Chicano Movement, the library effectively works with its community. For instance, the library supports underrepresented Latine Faculty and students by providing funding for STEM grants, supporting youth-centered research projects, and holding community events to deepen the overall cultural consciousness about Chicano and Latino history and experiences.  Having places like the Chicano Resource Center and Chicano Studies Research Center is very important because American History has not always included the entire history of America. As the saying goes, “The victors write history” and in America, this is not the exception. Throughout American history, textbooks have been whitewashed. Even today, some schools are not allowed to talk about systems of oppression such as the construct of race, slavery, or how marginalized peoples are marginalized and discriminated against. To have an entire collection (let alone a collection as extensive as the Resource Center) is impressive because it provides a history and insight that has not always been included or valued when examining American history. For the hundreds of thousands of little brown kids who do not see themselves in the statues of Washington, spaces such as the Center allow them to relate to and appreciate the history of the Chicano movement and see themselves in changemakers like Dolores Huerta and Reuben Salazar. 

The Swap Meet has long stood as a place that is very important to the Mexican-American community. Every weekend, hundreds of Latino families flock to the open-air market. No matter what you are looking for – whether it be food, plants, clothes, art, or household items – you will find it at the Swap Meet (and at a great price) if you look hard enough. Marketplaces such as the San Fernando Swap Meet are not only great places to find great deals but also a great place to build community. Going to the Swap Meet is more than just shopping; it is supporting local businesses and fellow members of the community. For many, the Swap Meet is their main source of income and they go every weekend to sell with their families. By going to the Swap Meet instead of a superstore, you are promoting Mexican and Brown communities by supporting Latino vendors. The idea of communal living and support is central in the Mexican community because while America has not always welcomed nor supported Mexican communities, our community supported itself and the Swap Meet is a prime example of how the community supports one another. 

Over at Lenchita’s in Pacoima, supporting the community is the name of the game. The Mexican restaurant is known for its deliciously handcrafted tortillas, delicious platters, and inexpensive prices. After forty-five years of business, Lenchita’s has maintained a strong presence in the predominately Hispanic neighborhood. Angelita Alvarez Renteria, the ninety-three-year-old founder, has made sure that after all these years and even throughout the COVID-19 pandemic, the restaurant would remain affordable for the community members. When you walk in, the aroma of freshly ground corn smacks you in the face. At Lenchita’s, employees cook and grind corn daily to prepare fresh tortillas, sopes, and tamales. The restaurant has remained an institution in the community, not only because of how long it has stood there, but because of the people who go there. When you sit down to eat you are greeted with smiling faces and a warm welcome.  And, similar to the swap meet, you will find people selling all manner of things. Someone might be standing at the door or waiting or even approach you at the table and ask if you would like to buy some oranges, bracelets, or anything. In the same way that Lenchita’s has extended compassion towards her community, her community acts compassionately towards each other by reaffirming this idea of Guelaguetza or communal living. In saying “Yes, I’ll take a bracelet and basket or oranges,” the community says “Yes, I am going to help you” because they know that if they were in the position of having to sell oranges or bracelets, their neighbors would help them in the same way.

Between La Placita and LA Plaza de Cultura y Artes rests Our Lady Queen of Angels Catholic Church, the oldest church in Los Angeles to date. Originally built in 1784 and rededicated in 1814, the church remains a center for community gathering. Religion and family are very important in the Mexican culture and it is not uncommon to see hundreds of families packing the churches like Our Lady Queen of Angels. This church, like many other Mexican Catholic churches, not only displays images of figures such as Jesus and saints, but also displays the figure La Virgen de Guadalupe. Many believe that the Virgin Mary appeared to an indigenous Mexican in 1531 and she has remained a symbol of Mexican identity and faith with depictions of La Virgen associating with motherhood, feminism, and social justice. Powerful symbols like La Virgen have reached outside of the realm of religion and are commonly used in murals and other works of art. In addition to providing a space to practice the Catholic faith, Our Lady Queen of Angels is another space where community members come for support and are welcome to bring things to sell. The entrepreneurial spirit is prominent in the church community as it is in most predominately Mexican spaces because after all, “No hay un mejor Maestra que La Necesidad” and the vendors here know that if they need help their community will provide support economically and spiritually. 

This entrepreneurial spirit prevails throughout many Mexican spaces. This remains true with the Swap Meet, the vendors you may find at Lenchita’s and Our Lady Queen of Angels, and even the Eloteros you may find in a neighborhood. The hustle culture is huge. For many, especially individuals without access to citizenship or legal residency in the United States, this underground economy helps sustain them and their families. This has led to many Mexicans and Latinos adopting a workaholic mindset, where work seems to consume their lives because for many it was either work or failure to survive. Individuals like my grandparents who emigrated to the United States from Mexico with very few resources and few connections, did not have the luxury of not working because they were not working just for themselves but for their future families and family back in Mexico. My grandmother has dicho or Mexican saying that she enjoys sharing with her family, “No hay mejor maestra que la necesidad” which translates to there is no better teacher than necessity.” Within Mexican and Mexican-American communities, a strong work ethic has developed out of our need to support our families, especially when we have not always been afforded the opportunities to hold positions where we can use our minds rather than our hands. At the Los Angeles Flower District, for instance, you will find several shops owned and operated by Latinos. Through the good and the bad, they maintain a strong work ethic. For instance, even though many vendors have faced hardship because of the long-lasting effects of the pandemic and workers’ strikes, individuals such as those depicted in the photograph “Dos Vatos Working in a Flower Shop” still maintain strong relationships with their customers and ensure they are providing top-quality flowers and floral arrangements. 

In the Heart of the LA Fashion District sits Los Callejones or “The Alleys”. The shopping center runs through three city blocks and is home to numerous shops that items such as food, clothing, and makeup. Similar to the swapmeet, many shopowners here are small-business owners. There are plenty of great deals but also many Latino vendors. These vendors, like many of the other Latino vendors in Los Angeles, are diligent and do their best to accommodate their customers to help them find what they are looking for. The Latino vendors here are also trained to serve two communities, English and Spanish-speaking customers, which makes the vendors in the Callejones more competitive because they can serve and negotiate in two languages. 

Over in the Los Angeles Piñata and off of the corner of Olympic and Central lies an entire sidewalk shaded by the umbrellas and tarps from street vendors. If you drive down you will see the block-long covering and the people selling there and will probably be greeted by someone standing in the middle of the street. No, that person standing there in the middle of the street is not crossing to the other side or trying to get run over, they are trying to flag down customers. They are so adamant, that they go up to your car and try to get you to park and eat at their sidewalk taquerias and try their best to fight off the other three or four others around them trying to get your attention. They want to make sure no one poaches their restaurant’s customers. It’s impressive how they go into the street and in the Southern California heat to make sure their taqueria stands out above the rest. Many of these restaurants and shops started out of carts but over time have grown with community support to include tables and distinct spaces that remind some restaurants at open-air markets like the ones in Mexico. And like many other Mexican spaces, these taquerias and market-like atmosphere are home to numerous vendors like at Lenchita’s or the Swap Meet inspired by the entrepreneur mindset to sell all manner of crafts. 

In recent years, there has been much conversation about the issue of gentrification that faces Latino communities. However, the issue of gentrification and developers infiltrating predominantly Latino neighborhoods and redeveloping those areas in a manner that results in those initial Latino residents being forcefully relocated is not new. In fact, even back in the early 2000s when the LA Metro opened up its first stop of the Metro in Boyle Heights, a historically Latino neighborhood. Initially, there was much resistance to the development of the station because residents knew that this would cause more individuals to relocate to the newly more accessible neighborhood and eventually push out the current residents. In later years, plans were proposed to completely remodel the block where Mariachi Plaza and the Station stand into something unrecognizable. One key aspect of the infamous Plaza is its nature as a gathering space which has served useful to remind Boyle Heights residents of the city’s early Mexican influences and current Mexican residents. It’s very common to see Mariachis at the Plaza performing on weekends and with signs saying “Mariachi for Hire.” And, Mariachis are storytellers and artists as they perform traditional Mexican folk songs. In order to combat some of the effects of gentrification, some members of the Boyle Heights community have begun to practice “Genteficacation.” The term is centered around the word “Gente” which translates to “people” and is the practice of revitalizing and rebuilding poorer neighborhoods by individuals who are from those communities in an effort to lift up the collective. Initially, this seems like a great idea, enhancing these neighborhoods so that they may keep up with the rest of the developing city in a way that ensures these new businesses are owned and operated by the people living there so that they are not forcefully relocated. Yet, in practice, these new-age Brown-operated-and-owned businesses are critiqued as being leading factors in the closure of older businesses. While these new-age vendors are attempting to appeal to newer demographics to increase the influx of money into these neighborhoods (which ideally would improve the condition of living here) while maintaining the integrity of the neighborhood, many argue that the money that comes from loyal consistent customers from the community are more valuable than appealing to a trend. It’s a difficult question How do you better the condition of the people living in these predominantly Latino neighborhoods that have fewer resources while still maintaining the neighborhood’s integrity? One place to look for answers is Pink and Boujee. The Latina-owned Taqueria just opened its first brick-and-mortar in February of 2023 one block away from Mariachi Plaza in Boyle Heights. The pink-themed restaurant is a prime example of a “New Age” restaurant in one of these neighborhoods with a great history. Yesenia Castro, a DREAMER raised in Boyle Heights, started the taqueria originally in the LA Fashion District with a cart and called it “Not Your Basic Taqueria” as all of the foods are colored pink without artificial dyes or ingredients. Castro’s restaurant practices the idea of “Gente-fication” well by providing a space to enjoy Mexican and Latine culture in a way that appeals to people living inside and outside of the community. She provides classic, delicious Mexican food that represents her heritage with a colorful modern twist. 

East Los Angeles in particular remains iconic in Chicano culture. The predominantly Latino neighborhood is filled with success stories such as Oscar De La Oya, Los Lobos, and scholars such as the calculus students depicted in “Stand and Deliver.” The Shops, restaurants, and artwork explicitly pay homage to the Mexican heritage that many in the community share. One notable landmark is the Whittier Boulevard Archway. The famous arch distinguishes East Los Angeles from the rest of the city. Very often you will find cruisers making their way down the street in their lowriders. These artworks reflect the values and personalities of their drivers yet their exterior and shape look like they were taken directly from the 1950s. It’s no wonder why Lowriders were and are so popular to young Mexican Americans as they are forms of expression of one’s personality and pride in their Latine identity. It’s very common to find these Lowriders at car clubs or shows with images of Aztec art, Mexican flags, or other Mexican imagery that is used to display Chicanismo. Neighborhoods such as Pico Rivera, Whittier, and Boyle Heights – all of which Whittier Boulevard runs through – also provide young Mexican Americans with the opportunity to develop a great appreciation for their identities. These locations in East Los Angeles, popularized through movies and television, are spaces to share great food, appreciate murals, work and live in two languages, and break bread with people who despite being made out to be threats in their own home, are always welcoming. 

Mexican culture really shines through its food. The three major influences of West African, Spanish, and Indigenous cultures mixed in various ways to create what is “Mexican culture,”  and those shine through the cuisine. Corn-based foods such as tamales, sopes, and tortillas have been from indigenous groups such as Aztec and Meztic groups since pre-colonial times. And, meats such as Chorizo, beef, and other livestock were brought over from Europe by Spanish Settlers and widely adopted under Spanish rule. Similarly, West African slaves brought over cooking methods and foods that resulted in the development of recipes using Platanos and Yucca and engineered dishes such as Horchata, Barbacoa, and Jamaica. However, within this idea of what is generally considered to be “Mexican Food,” there is much diversity in cooking style, ingredients, and flavor. For instance, the Northern style uses primarily beef in the form of Asada, Tripa, and Lengua for tacos, stews, and tamales. However, the Southern style will use more chicken and vegetables in their cooking for foods such as Moles, Tlayudas, and Panuchos. Grand Central Market is a great place to discover the wide world of Mexican (and Latino) cuisine. There, there are prepared fruit cups filled with Tajín and Chamoy, Tacos piled high with Carnitas, Spiced Candies, Fried Pupusas and vegetables, and fresh seafood Ceviche. These foods are significant because like all food, they bring people together, but Latino food in particular represents intercultural interactions and integration. It demonstrates how people have influenced and learned from each other to create new dishes. When you try that Taco, it has so much history with it, and while some of that history may be difficult to talk about, it is of the utmost importance to understand the history of our food as it reflects the history of our cultures which ground us and inform us as we navigate our world today. Another great place to experience these foods is the infamous Los Angeles Night Markets. These weekly events such as the Northridge Farmers Market Family Festival, and El Gato Night Market are great to try all kinds of amazing Latino foods. At the Northridge Farmers Market is plenty of fresh produce, live music, and savory treats. You’ll see an entire rainbow of Agua Frescas, freshly fried Chiccarones, and sizzling Pambazos and Pupusas. Here, like at the Swap Meet many different vendors, even those who may not be able to afford a brick-and-mortar. At El Gato, you’ll certainly find Latin foods but you will find fusion foods that draw upon a variety of cultures. There are stands that sell Elotes and Esquites, Tacos Al Pastor, and Arepas, but there are also many that sell Birria Pizza and Ramen, Dulce de Leche Rolled Ice Cream, and Bone Marrow Tacos. Vendors like the ones at El Gato do a great job of mixing Latin flavors and foods with popular foods from other cultures. This practice of mixing different cultural foods is very common in Mexican culture. For instance, Tacos Al Pastor was originally inspired by Arabian immigrants who used a spindle for Shwarma. That same style of cooking was adopted for a simply iconic food that is considered “Mexican” today. Mexican food is not just one thing, it is many different flavors, techniques, textures, and influences contributing to each other to create a wonderfully palatable experience for whoever has the pleasure of feasting on it. 

In addition to thriving in predominantly Latino communities, Chicano individuals also make strides in White-serving spaces. Over at the Claremont Colleges – the consortium of five undergraduate schools and two graduate schools including Pomona, Pitzer, Scripps, Claremont-McKenna, and Harvey Mudd – the Chicano Latino Student Affairs (CLSA) supports Latina/e/o/x identifying students. The center centers around the idea of “familia” as it supports Chicanx and Latinx students academically, professionally, and socially. I spoke with Dr. Toni Jiménez and Xotchil Casillas the Dean and Assistant Dean of Students for the program to learn more about some of the work that comes out of the center. We talked about how important spaces like the CLSA are in supporting and connecting students of shared identities, especially within institutions of higher learning where Latinx students have historically been underrepresented. Events such as their New Student Retreat allow students from all of the schools to interact and build relationships and community events such as application workshops support students as they further their academic careers. The work being done at the CLSA reminds me of some of the work being done at St. Mark’s. Through the Pathways program, groups for BIPOC students such as Latine students meet and build a community with each other. Los Leones, the Latinx and Hispanic Pathways group provides a community for Latinx students to form meaningful connections, share their experiences, and appreciate their culture. Being able to take advantage of that space is important to those students because it deepens their sense of belonging and in spaces not initially built for everyone, it is relieving to have a space where you can simply be yourself.

One thing that I particularly enjoyed about participating in this project was seeing the different collections of Mexican-American art. Over in Riverside in partnership with the Riverside Art Museum, the city of Riverside, and the comedian Cheech Marin, the Cheech Marin Center for Chicano Art & Culture houses one of the most impressive collections of Chicano art. There are prominent pieces such as “The arrest of the paleteros” by Frank Romero that depict the brutal arrest of Mexican vendors in Echo Park. Additionally, the twenty-six-foot-tall mural in the lobby of the museum was built by Jamex and Einar de la Torre which shifts to include more flora and fauna as you move to the side of it greets visitors with Aztec and low rider imagery. In much of the artwork, there are common themes and patterns that have been used in Chicano and Mexican art for centuries. For instance, many pieces at the Cheech use bright, in-your-face colors that draw attention to the artwork, which seems to be common for most Mexican artwork as most murals utilize these same bright pinks, blues, yellows, and oranges. And, many pieces draw inspiration from family, personal struggles, and the Chicano experience. At the Museum of Latin American Art, I visited their temporary exhibit METAMORPHOSIS: THE EVOLUTION OF VISIONS AND DREAMS which showcased the artwork of the “prolific” Chicana artist Yolanda González. The collection of paintings, sculptures, and drawings draws upon González’s personal history and melds with influences such as the Japanese aesthetic, German expressionism, and the Chiana/o/x Movement. In her painting “Dream, Fruit, and Flowers of Life,” the German Expressionist outline complements the bright and vibrant colors and Mexican imagery of a woman carrying flowers and fruit, demonstrating how Gonzalez’s artwork embodies Chicana/o/x culture and identity as both utilize a myriad of influences. In both of these brilliant museums, you see how the Chicana/o/x individuals live today with artwork bringing attention to the lack of resources in Hispanic communities and artwork demonstrating how Chicana artists such as Yolanda Gonzalez fuse cultural influences, as well as art that depicts the history of Chicana/e/o/x individuals with paintings such as the “The arrest of the paleteros” highlighting the historic struggle between law enforcement and Latino vendors. 

In reflecting on the various spaces and the history and culture of Chicana/e/o/x peoples, a few key themes reveal what it means to have Chicanismo – pride in one’s Mexican-American heritage. Firstly, in many of the locations that I visited, there are hardworking people. From the families that sell almost anything at the Swap meet on the weekend to the Palateros pushing their carts in the California heat to the waitresses flagging down customers in the middle of the street and even the Señoras selling bracelets and oranges at the corner, everyone is working to the best of their abilities. In terms of education, children are encouraged to study hard and do their best. Hard work has long been valued because, for many Americans, it was a necessity to work hard and do the jobs that White Americans did not always want to do such as work in farms, factories, and service jobs because up until about the 1960s, those were the only jobs available to Mexicans. Even to this day, as there are some undocumented Mexican individuals living in the US today, strenuous service jobs are still all that is available. Working hard and having a workaholic-like mindset is a necessity because for many Chicanos having a job and working hard helps support thief families and family is heavily valued in the Mexican household.

When they take care of their families and work to better the position of their families, they honor the people who worked to put them in positions to have jobs such as their parents and grandparents who worked for their families. By working hard, you have Chicanismo because you honor the work ethic and family values that are coveted in the Mexican household. To work with the same conviction that your ancestors worked is to demonstrate your pride in them and your heritage. 

Another aspect of this project’s findings that may outline what it means to have pride in one’s Chicana/e/o/x identity may be the emphasis on enculturation within the Mexican-American community. In most of the places I visited, there are bright murals that depict history, honor figures, and use Mexican imagery; but even more, these works of art exemplify the community’s desire to further educate others on Mexican culture. Rephrased, Mexican communities are keen to share their culture. This is in part because we have not always been made to feel like we nor our culture belonged in America. For instance, despite the entire US Southwest belonging to Mexico before the US, many Mexicans are met with sentiments along the lines of  “Go back to their own country” even though they were born and raised in the US. The lack of this feeling of belonging is also exacerbated by the lack of Latino and Latina representation in movies, music, and politics. Yet, Mexican-Americans know that their families and others like theirs have been here for generations, long before California was a state or Texas was a territory, and that their culture has inspired popular music and mainstream culture with our art, history, and stories. Sharing our culture and breaking bread with non-Mexican people is almost a way of healing for us. As we encourage that new guy to dance with us at the Carne Asada and get that new neighbor to try some Tamales, we hope to deepen their cultural consciousness, in the hopes that they better understand where we are coming from. We hope that as we share our food, music, and art, we can share our history, story, and struggles. In doing so, in sharing culture, Mexican-Americans can demonstrate their pride and appreciation for their Chicana/e/o/x identities. They say “This is who I am, and it is so important to me, I am so proud of it, that I want to share it.” 

Still, there are many ways in which someone can embody this idea of “Chicanismo.” Yes, you could do so by holding a strong work ethic and maintaining Chicano values of family. Or, you could do so while sharing your culture. You could even do so by simply identifying as Mexican-American or Chicana/e/o/x or learning more about your own history. If anything of the utmost importance from this project, it is that this experience is not monolithic. What someone experiences as a Mexican-American today may be totally different from someone else with the same identity. This may be due to other social identifiers such as family structure, social class, gender, sexual orientation, age, religion, or nation of origin, or simply because people are different and experience the world differently. Thus, we must continue to learn more about ourselves and our heritage, others and their amazing cultures, and about the world we all navigate. 

Jonathan is a VI form boarding student from Madison, WI. Jonathan enjoys studying English and Spanish Literature as well as History. Jonathan is a passionate photographer and hopes to study Latin@/Chican@ Studies in college.