XicanaoX

XicanaoX [Chi-kah-neks]

• “Meshico,” the Indigenous word better known for evolving into the modern-day word “Mexico.” Language origins are Ut0-Aztecan: Nahuatl, Ute, Shoshonean, Paiute, Chemehuevi, Hopi, Comanche, Bannock, Shoshone, and many more.

• “Chicano” has been part of the American vocabulary since the early twentieth century.

• Catholic European-Americans of some social standing applied it disparagingly to lower-class peoples. The lower-class citizens are Indigenous peoples and those mixed with Indigenous blood.

• During the 1960s and 1970s, the designation gained mainstream prominence because of a civil-rights groundswell within Mexican-American communities. Inspired by the courage of the Indigenous farmworkers, the California strikes led by Cesar Chavez, and the Anglo-American youth revolt of the period, many Mexican-American university students came to participate in a crusade for social betterment that was known as the Chicano movement.

• In 1967, poem “I am Joaquín,” by poet Rodolfo “Corky” Gonzalez ruminated on the Chicano cultural experience.

• In the late 1960s and early 1970s as people in the Census Bureau and bureaucrats in the Nixon administration were thinking about what this new group would be called, Hispanic became a term that people thought would probably be well-known because it was linked to “Hispano” and European superiority.

• The first time the federal government used the words “Hispanic” and “Latino” in a census was in 1980.

• 1980-the 2000s: Chicano becomes low-brow Mexican-American Culture and redeems derogatory connotations.

• 2000-2020: Chicano evolves into gender neutral form Chicano/a/X

• 2021: Reclaiming Indigeneity or equilibrium with the now.
  • Chicano/a/X
    • Phonetically in tune with the Indigenous word.
    • Chi = X (same sound)
    • The “a” is before the “o” to honor mother earth and Indigenous matrilineal societies instead of the patrilineal hypocrisy of our dominant society.
    • The always capital “X” honors those that choose not to reproduce yet are still responsible for the protection and upbringing of our youth.
    • XicanaoX = the people…. Them and They. Understanding that modern pronouns of the English and Spanish languages are part of the Caste System for Anglo superiority and subjugation of others.
    • Double “XX” signifies twice colonized, twice enslaved, and twice removed. First by the Catholic European and second by the Christian European. Hispanic and Latino are colonial terms that give European origin superiority to establish race, caste, and status.
• XicanaoX are the Indigenous People of the Americas with a non-Anglo image of themselves.
• XicanaoX removes oppressive traditions like the illusion of nationality and borders. XicanaoX understands English and Spanish or both Colonizer Languages because they speak in euphemisms and are the source code of Anglo superiority.
• XicanaoX Spirituality: Circular beliefs, awareness of the now, and a conscious acknowledgment of our unity. For non-Indigenous people that align with the XicanaoX beliefs, they can assign XicanaoX as their religion.
• Aztlan is the American continents.
• XicanaoX understands that our dominant society’s calendar year is the construct of indoctrination for Anglo Superiority.
• We are all XicanaoX.
• Feb 2022; “I am XicanaoX” Performance Art and Communal Decolonizing Cut Ceremony.
• XicanaoX is the Self-Healing Peaceful Movement of the Americas.
• We have to self-heal before we can truly help others. The Self-Healing Peaceful Movement of the Americas will finalize when our dominant society establishes a new Calendar System and Language attuned to the now and circular beliefs.
• How does this art make you feel? How can the artist better communicate the Self-Healing Peaceful Movement of the Americas? email aperezpu@uccs.edu

                                                     

“Yo Soy Joaquin” Corky Gonzales (1967)

“I am XicanaoX”

Ary P. Pulido (2022)

Yo soy XicanaoX, perdido en un mundo de confusión: I am XicanaoX, lost in a world of confusion, caught up in the whirl of an illusion society, confused by the rules, scorned by attitudes, suppressed by manipulation, and destroyed by modern society. My fathers have lost the economic battle and won the struggle of cultural survival. And now! I must choose between the paradox of victory of the spirit, despite physical hunger, or to exist in the grasp of American social neurosis, sterilization of the soul, and a full stomach.

Yes, I have come a long way to nowhere, unwillingly dragged by that monstrous, technical, industrial giant called Progress and Anglo success…. I look at myself. I watch my sisters and brothers. I shed tears of sorrow. I sow seeds of hate. I withdraw to the safety within the circle of life — MY OWN PEOPLE

I am Cuauhtémoc, proud and noble, leader of the people, king of an empire civilized beyond the dreams of the gachupín Cortés, who also is the blood, the image of myself.  I am the Maya prince. I am Nezahualcóyotl, great leader of the Chichimecas. I am the sword and flame of Cortes the despot and I am the eagle and serpent of the Aztec civilization. I owned the land as far as the eye could see under the Crown of Spain, and I toiled on my Earth and gave my Indian sweat and blood for the Spanish master who ruled with tyranny over man and beast and all that he could trample But…THE GROUND WAS MINE.

I was both tyrant and slave. As the Christian church took its place in God’s name, to take and use my virgin strength and trusting faith, the priests, both good and bad, took but gave a lasting truth that Spaniard, Indian, Mestizo, were all God’s children. And from these words grew people who prayed and fought for their own worth as human beings, for that GOLDEN MOMENT of FREEDOM.

I was part in blood and spirit of that courageous village priest Hidalgo who in the year eighteen hundred and ten rang the bell of independence and gave out that lasting cry– El Grito de Dolores “Que mueran los gachupines y que viva la Virgen de Guadalupe….” I sentenced him who was me, I excommunicated him, my blood. I drove him from the pulpit to lead a bloody revolution for him and me…. I killed him. His head, which is mine and of all those who have come this way, I placed on that fortress wall to wait for independence. Morelos! Matamoros! Guerrero! all companeros in the act, STOOD AGAINST THAT WALL OF INFAMY to feel the hot gouge of lead which my hands made.

I died with them … I lived with them …. I lived to see our country free. Free from Spanish rule in eighteen-hundred-twenty-one. Mexico was free?? The crown was gone but all its parasites remained, and ruled, and taught, with gun and flame and mystic Jesus power.

I worked, I sweated, I bled, I prayed, and waited silently for life to begin again.

I fought and died for Don Benito Juarez, guardian of the Constitution. I was he on dusty roads on barren land as he protected his archives as Moses did his sacraments. He held his Mexico in his hand on the most desolate and remote ground which was his country. And this giant little Zapotec gave not one palm’s breadth of his country’s land to kings or monarchs or presidents of foreign powers.

I am XicanaoX. I rode with Pancho Villa, crude and warm, a tornado at full strength, nourished and inspired by the passion and the fire of all his earthy people. I am Emiliano Zapata. “This land, this earth is OURS.” The villages, the mountains, the streams belong to Zapatistas. Our life or yours is the only trade for soft brown earth and maize. All of which is our reward, a creed that formed a constitution for all who dare live free!

“This land is ours . . . Father, I give it back to you. Mexico must be free. . . .” I ride with revolutionists against myself. I am the Rurales, coarse and brutal, I am the mountian Indian, superior over all. The thundering hoof beats are my horses. The chattering machine guns are death to all of me: Yaqui, Tarahumara, Chamala, Zapotec, Mestizo, Español. I have been the bloody revolution, The victor, The vanquished. I have killed and been killed.

I am the despots Díaz and Huerta and the apostle of democracy, Francisco Madero. I am the black-shawled Faithful women who dies with me or lives depending on the time and place. I am faithful, humble Juan Diego, The Virgin of Guadalupe, Tonantzín, Aztec goddess, too.

I rode the mountains of San Joaquin. I rode east and north as far as the Rocky Mountains, and all men feared the guns of Joaquín Murrieta. I killed those men who dared to steal my mine, who raped and killed my love, My wife. Then I killed to stay alive. I was Elfego Baca, living my nine lives fully. I was the Espinoza brothers of San Luis Valley.

All were added to the number of heads that in the name of civilization were placed on the wall of independence, heads of brave men who died for cause or principle, good or bad. Hidalgo! Zapata! Murrieta! Espinozas! Are but a few. They dared to face the force of tyranny of men who rule by deception and hypocrisy.

I stand here looking back, and now I see the present, And still I am a campesino, I am the fat political coyote– I, of the same name, XicanaoX, In a country that has wiped out all my history, Stifled all my pride, In a country that has placed a different weight of indignity upon my age-old burdened back. Inferiority is the new load . . . .

The Indian has endured and still emerged the winner, The Mestizo must yet overcome,And the gachupín will just ignore. I look at myself and see part of me who rejects my father and my mother and dissolves into the melting pot to disappear in shame. I sometimes sell my brother out and reclaim him for my own when society gives me Token leadership in society’s own name.

I am XicanaoX, who bleeds in many ways. The altars of Moctezuma I stained a bloody red.My back of Indian slavery was stripped crimson from the whips of masters who would lose their blood so pure when revolution made them pay, Standing against the walls of retribution. Blood has flowed from me on every battlefield between campesino, hacendado, slave and master and revolution.

I jumped from the tower of Chapultepec into the sea of fame– my country’s flag my burial shroud– with Los Niños, whose pride and courage could not surrender with indignity their country’s flag to strangers . . . in their land. Now I bleed in some smelly cell from club or gun or tyranny. I bleed as the vicious gloves of hunger cut my face and eyes, As I fight my way from stinking barrios to the glamour of the ring and lights of fame or mutilated sorrow.

My blood runs pure on the ice-caked hills of the Alaskan isles, On the corpse-strewn beach of Normandy, The foreign land of Vietnam and now Iraq. Here I stand before the court of justice, Guilty for all the glory of my Raza. To be sentenced to despair. Here I stand, Poor in money, Arrogant with pride, Bold with machismo, Rich in courage And Wealthy in spirit and faith. My knees are caked with mud. My hands calloused from the hoe. I have made the Anglo rich, yet Equality is but a word–

The Treaty of Hidalgo has been broken and is but another treacherous promise. My land is lost and stolen; my culture has been raped. I lengthen the line at the welfare door and fill the jails with crime. These then are the rewards this society has for offspring of chiefs and kings and bloody revolutionists, who gave a foreign people all their skills and ingenuity to pave the way with brains and blood for those hordes of gold-starved strangers, who changed our language and plagiarized our deeds as feats of valor of their own.

They frowned upon our way of life and took what they could use. Our art, our literature, our spirituality, they ignored– so they left the real things of value and grabbed at their own destruction by their greed and avarice. They overlooked that cleansing fountain of nature and radical acceptance which is XicanaoX.

I am in the eyes of woman, sheltered beneath her shawl of black, deep, and sorrowful eyes that bear the pain of sons long buried or dying, dead on the battlefield or on the barbed wire of social strife. Her rosary she prays and fingers endlessly like the family working down a row of beets to turn around and work and work. There is no end. Her eyes a mirror of all the warmth and all the love for me, and I am her and she is me. We face life together in sorrow, anger, joy, faith, and wishful thoughts.

I shed the tears of anguish as I see my children disappear behind the shroud of mediocrity, never to look back to remember me. I am XicanaoX. I must fight and win this struggle for the people, and they must know from me who I am.

Part of the blood that runs deep in me could not be vanquished by the Moors. I defeated them after five hundred years, and I have endured. Part of the blood that is mine has labored endlessly four hundred years under the heel of lustful Europeans. I am still here!

I have endured in the rugged mountains of our country; I have survived the toils and slavery of the fields. I have existed in the barrios of the city, In the suburbs of bigotry, in the mines of social snobbery, in the prisons of dejection, in the muck of exploitation, and In the fierce heat of racial hatred.

And now the trumpet sounds, the music of the people starts the Self-healing Peace Movement of the Americas. Like a sleeping giant, it slowly rears its head to the sound of tramping feet, awareness of the now, circular beliefs, and a conscious acknowledgment of our unity.  

And in all the fertile farmlands, the barren plains, the mountain villages, smoke-smeared cities, we start to MOVE. Native! Indigenous! La Raza! Méxicano! Hispanic! Latino! Latinx!  XicanaoX! or whatever we call ourselves, we look the same, we feel the same, we cry and sing the same. I am the masses of my people, and we refuse to be absorbed. We are XicanaoX.

The odds are great, but our spirit is strong, our faith unbreakable, our blood is pure. I am Aztec prince, and Christian Christ. We SHALL ENDURE! We WILL ENDURE! We are the People.

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