Monday, December 22, 2008
Chicana, Chicano studies has grown with UCLA
Now a full-fledged department, the field has developed through many years of student support
By Neha Jaganathan
When Carlos Manuel Haro stepped into the Rieber dining hall in 1965 and noticed that he was the only minority student, he was motivated to join a newly born cultural and academic movement which now puts UCLA in the position to be the third university in the country to offer master’s and doctorate programs in Chicana and Chicano studies.
“Once you have an undergraduate major and graduate program, you can say the department has now fully arrived,” said Alicia Gaspar de Alba, current chair of the César E. Chávez Department of Chicana and Chicano Studies.
Gaspar de Alba said that two weeks ago, the proposal for the graduate program cleared the first of many steps in the academic review process after being unanimously approved by the Faculty Executive Committee.
Haro, a postdoctoral scholar at the Chicano Studies Research Center, has been at UCLA since 1965 and said the academic field has come a long way since that time.
“Given that my initial introduction to UCLA was a sense of being a bit lonely ... where I could identify one or two (other Chicano students) as I walked around campus, that’s a dramatic change to today.”
But the birth of the César E. Chávez Department, as well as the creation of the Chicano Studies Research Center, was not without several challenges and obstacles, all of which were overcome by student activism.
In 1966, Haro attended the first ever meeting of Chicano students, which was organized after another undergraduate student manually sorted through information cards in Kerckhoff Hall to find individuals with Spanish last names.
Haro said the meeting, though only attended by 11 students, gave rise to the larger full-fledged organization United Mexican-American Students, which started in 1967.
“The organization, although initially one of social interaction, became much more important as we started to take on issues that were of concern,” Haro said.
The organization began to focus on issues such as under-representaton of minority groups on campus, mentoring support and increasing financial aid, Haro said.
Reynaldo Macias, currently the acting dean of the Department of Social Sciences, was also a student at UCLA in the late 1960s, and as a member of UMAS, was involved in the Chicana/o movement on campus.
Mecias said the summer of ’68 saw several meetings of planning- and agenda-setting committees, one of which resulted in what was then called the Mexican-American Research Center.
In particular, the research center was the result of an intra-university effort called the Plan de Santa Barbara, when students from several campuses met at UC Santa Barbara to lay the foundations for a research center, Haro said.
The research center, which was created in 1969, eventually led to the formation of an interdepartmental Chicana and Chicano studies program in 1973, according to the research center.
But the interdepartmental program had several deficiencies, Gaspar de Alba said.
In an interdepartmental program, faculty members have other primary commitments to the departments in which they were actually hired.
The interdepartmental program underwent significant change in 1993, when student protesting followed a refusal by Chancellor Young to grant full department status to Chicana and Chicano studies.
The protest involved a hunger strike and sit-in in May of 1993, during which time more than 90 students were arrested, according to the research center.
As a result of the hunger strike, Chancellor Young created the César Chávez Center in June of 1993, Gaspar de Alba said.
The Center acted as a quasi-department, able to perform most of the functions of a department without the legitimacy of the label, Gaspar de Alba said.
“It was an experiment by the administration to see whether (Chicana and Chicano) studies would hold up as an autonomous unit,” she said.
She furthered that this quasi-department faced a lot of initial challenges, including poor leadership and resistance from student organizations which wanted a different set of faculty members.
“It’s a phoenix department because it rose from the ashes of its previous incarnation.”
In June of 2005, Chicana and Chicano Studies officially became a department, Haro said.
“That was historical, not only because the administration was finally meeting the primary hunger strike agreement, but because we were fleshing out the vision of students in 1969,” Gaspar de Alba said.
But she said the department was originally named the Undergraduate Department of Chicana and Chicano Studies and only since 2007 has been known by its current name, the César E. Chávez Department of Chicana and Chicano Studies.
While most scholars agree that the field of Chicana and Chicano studies has come a long way in the last 50 years, they also feel that it still has many goals to accomplish.
“At the college level, programs have to expand. They are limited in terms of the number of students they can accept,” Hora said.
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Thursday, December 04, 2008
Sephardic Ancestry Common Among Spaniards, Study Says
[Click graphic to enlarge]
By Nicholas Wade, The NY Times
Spain and Portugal have a history of fervent Catholicism, but almost a third of the population now turns out to have a non-Christian genetic heritage. Some 20 percent of the present population of the Iberian peninsula has Sephardic Jewish ancestry, and 11 percent bear Moorish DNA signatures, a team of geneticists reports.
The genetic signatures reflect the forced conversions to Christianity in the 14th and 15th centuries after Christian armies wrested Spain back from Muslim control.
The new finding bears on two very different views of Spanish history: one holds that Spanish civilization is Catholic and all other influences are foreign, the other that Spain has been enriched by drawing from all three of its historical cultures, Catholic, Jewish and Muslim.
The genetic study, based on an analysis of Y chromosomes, was conducted by a team of biologists led by Mark A. Jobling of the University of Leicester in England and Francesc Calafell of the Pompeu Fabra University in Barcelona.
The biologists developed a Y chromosome signature for Sephardic men by studying Sephardic Jewish communities in places where Jews migrated after being expelled from Spain in 1492-1496. They also characterized the Y chromosomes of the Arab and Berber army that invaded Spain in 711 AD from data on people now living in Morocco and Western Sahara.
After a period of forbearance under the Arab Umayyad dynasty, Spain entered a long period of religious intolerance, with its Muslim Berber dynasties forcing both Christians and Jews to convert to Islam, and the victorious Christians then expelling Jews and Muslims or forcing both to convert. The new genetic study
Jonathan S. Ray, a professor of Jewish studies at Georgetown University
The genetic analysis is “very compelling,” said Jane S. Gerber, an expert on Sephardic history at the City University of New York
Dr. Ray raised the question of what the DNA evidence might mean on a personal level. “If four generations on I have no knowledge of my genetic past, how does that affect my understanding of my own religious association?”
The issue is one that has confronted Dr. Calafell, an author of the study. His own Y chromosome is probably of Sephardic ancestry — the test is not definitive for individuals — and his surname is from a town in Catalonia; Jews undergoing conversion often took surnames from place names.
Jews first settled in Spain during the early years of the Roman empire. Sephardic Jews are so-called after the Hebrew word for Spain, Sepharad.
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Ben's Story
Photo: Ben on bass, his son Benjy on maraca eggs and Adrian Vargas on guitar.
I wrote this about a couple of young Chicanas working at local retail grocery stores. I am an old brown trout who played with Flor del Pueblo that warm summer day, August 29,1970 at the Chicano Moratorium. I played the guittarron as we played Pancho Villa and the Police started a riot with the tear gas and clubs. What a welcome, pero asi va. Now I'm back at SJSU after dropping out 43 years ago to join Teatro Campesino.
The Young Women
They take care of other peoples’ kids to make ends meet. They work in retail at creameries and as cashiers in grocery stores that pay minimum wages. They are thankful to have the work, many are turned away and some are let go for being too slow.
This is the fate of those who don’t have legal status in this country, but it is their own countrymen that hire them at minimum wage without checking too closely the legality of their documents. These young women complain that they pay taxes also but get no refund.
According to a couple of young retail workers in local supermarkets, they like the work. Joanie stated “I can pay my college tuition and help my mom with the bills.” She said the flexible hours allowed her to go to classes and she is in the cashier position, which is highly sought after.
Juana the other worker likes the staff but said “I need more hours than the six hours they are giving me daily.” This is done to not pay benefits. She also stated that sometimes “I have to throw away my lunch because there is not enough time to eat.
This is the way of today’s female workers. Take what you can get and be grateful because there is always someone else to take your place. Some people say it doesn’t matter anyway, they are all illegal, but we all benefit from their labor, the working upper-class mothers who can afford child care, those men that don’t like to mow their lawns; we all benefit.
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