At its peak, 1960s liberalism faced challenges from the left and right. Young activists became impatient with the slow pace of social progress. The escalation
of the Vietnam War inspired protests. The New Left and counterculture criticized modern technology, bureaucratization, the possibility of nuclear annihilation.
They sought new ways of creating political, social, and personal liberation. The varieties of political protest and cultural dissent emboldened other oppressed
groups to emancipate themselves. Women, Latinos, Indians, and gay Americans all launched liberation movements. Why does the Movimiento Estudiantil
Chicano de Aztlan (or MeChA, Document A) focus on the use of the term Chicano, and what does it hope to gain by its use? Why do the Alcatraz protesters
believe (Document B) they are being fair to the United States? What connections do Chicano and Indian protesters make between cultural awareness and
political activism? How did the civil rights and black power movements influence other freedom movements?
Document A: Chicano Student Movement of Aztlan, 1969.
Chicano Student Movement of Aztlán, 1969 For decades Mexican people in the United States struggled to realize the “American Dream.” And some–a few –
have. But the cost, the ultimate cost of assimilation, required turning away from el barrio [one’s neighborhood] and la colonia (one’s community]. In the
meantime, due to the racist structure of this society, to our essentially different life style, and to the socioeconomic functions assigned to our community by
Anglo-American society- as suppliers of cheap labor and a dumping ground for the small-time capitalist entrepreneur- the barrio and colonia
remained exploited, impoverished, and marginal. As a result, the self-determination of our community is now the only acceptable mandate for social and
political action; it is the essence of Chicano commitment. Culturally, the word Chicano, in the past a pejorative and class-bound adjective, has now become
the root idea of a new cultural identity for our people. It also reveals a
growing solidarity and the development of a common social praxis [customary conduct]. The widespread use of the term Chicano today signals a rebirth of
pride and confidence. Chicanismo simply embodies an ancient truth: that man is never closer to his true self as when he is close to
his community. Chicanismo draws its faith and strength from two main sources: from the just struggle of our people and from an objective analysis of our
community’s strategic needs. We recognize that without a strategic use of education, an education that places value on what we value, we will not realize our
destiny. Chicanos recognize the central importance of institutions of higher learning to modern progress, in this case, to the development of our community.
But we go further: we believe that higher education must contribute to the information of a complete man
who truly values life and freedom. Source: Carlos Muñoz Jr., Youth, Identity, Power: The Chicano Movement •
(London: Verso, 1989), 191-92.
