Plan de santa barbara pdf

Throughout history the quest for cultural expression and freedom has taken the form of a struggle. Our struggle, tempered by the lessons of the American past, is an historical reality. But the cost, the ultimate cost of assimilation, required turning away from el bario and la colonia. In the meantime, due to the racist structure of this society, to our essentially different life style, and to the socio-economic 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. 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 struggles 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. The destiny of our people will be fulfilled. To that end, we pledge our efforts and take as our credo what Jose Vasconcelos once said at a time of crisis and hope: 'At this moment we do not come to work for the university, but to demand that the university work for our people.

The related concept of La Raza provides an internationalist scope of Chicanismo , and La. Raza Cosmica furnishes a philosophical precedent. Within this framework, the Third World Concept merits. Campus Organizing: Notes on M. As of present, wherever one travels throughout the Southwest, one finds that there are different levels of. The student movement is to a large degree a political movement and as such. To this end, then we must re-define politics for our people to.

The political sophistication of our Raza must be raised so that they do not fall prey to. In addition, the student movement. The spirit of M. The ethic of profit and competition, of greed and intolerance, which the Anglo.

For the Chicano the present is a time of renaissance, of renacimient o. Our people and our community, el barrio and la colonia , are expressing a new consciousness and a new resolve. Recognizing the historical tasks confronting our people and fully aware of the cost of human progress, we pledge our will to move. We will move forward toward our destiny as a people. We will move against those forces which have denied us freedom of expression and human dignity.

Our struggle, tempered by the lessons of the American past, is an historical reality. And some, a few, have. In the meantime, due to the racist structure of this society, to our essentially different life style, and to the socio-economic functions assigned to our community by Anglo-American society - as suppliers of cheap labor and 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. There are definite advantages to cultural nationalism, but no inherent limitations. A Chicano ideology, especially as it involves cultural nationalism, should be positively phrased in the form of propositions to the Movement.

Chicanismo is a concept that integrates self-awareness with cultural identity, a necessary step in developing political consciousness. As such, it serves as a basis for political action, flexible enough to include the possibility of coalitions. The related concept of La Raza provides an internationalist scope of Chicanismo, and La Raza Cosmica furnishes a philosophical precedent. Within this framework, the Third World concept merits consideration.

Political mobilization is directly dependent on political consciousness. As political consciousness develops, the potential for political action increases. The Chicano student organization in institutions of higher learning is central to all effective political mobilization. Effective mobilization presupposes precise definition of political goals and of the tactical interrelationships of roles.

Political goals in any given situations must encompass the totality of Chicano interests in higher education. The differentiations of roles required by a given situation must be defined on the basis of mutual accountability and equal sharing of responsibility.

Furthermore, the mobilization of community support not only legitimizes the activities of Chicano student solidarity in axiomatic in all aspects of political action.

Since the movements is definitely of national significance and scope, all student organizations should adopt one identical name throughout the state and eventually the nation to characterize the common struggle of La Raza de Aztlan.

The net gain is a step toward greater national unity which enhances the power in mobilizing local campus organizations. When advantageous, political coalitions and alliances with non-Chicano groups may be considered. A careful analysis must precede the decision to enter into a coalition. One significant factor is the community's attitude toward coalitions.

Another factor is the formulation of a mechanism for the distribution of power that ensures maximum participation in decision making: i. When no longer politically advantageous, Chicano participation in the coalition ends. As of present, wherever one travels throughout the Southwest, one finds that there are different levels of awareness of different campuses. The student movement is to a large degree a political movement and as such must not elicit from our people the negative reason.

To this end, then we must re-define politics for our people to be a means of liberation. The political sophistication of our Raza must be raised so that they do not fall prey to apologists and vendidos whose whole interest if their personal career of fortune.

In addition, the student movement is more than a political movement, it is cultural and social as well. The spirit of M. The ethic of profit and competition, of greed and intolerance, which the Anglo society offers must be replaced by our ancestral communalism and love for beauty and justice.

To socialize and politicize Chicano students of their particular campus to the ideals of the movement. Therefore, the organization in its flurry of activities and projects must not forget or overlook the human factor of friendship, understanding, trust, etc. As well as stimulating hermanidad, this approach can also be looked at in more pragmatic terms. If enough trust, friendship, and understanding are generated, then the loyalty and support can be relied upon when a crisis faces the group or community.

This attitude must not merely provide a social club atmosphere but the strengths, weaknesses, and talents of each member should be known so that they may be utilized to the greatest advantage. Know one another. Part of the reason that students will come to the organization is in search of self-fulfillment. When people who work in close association know one another well, it is more conductive to self-criticism and re-evaluation, and this every M.

Periodic self-criticism often eliminates static cycles of unproductive behavior. It is an opportunity for fresh approaches to old problems to be surfaces and aired; it gives new leadership a chance to emerge; and must be recognized as a vital part of M. This tends to take care of itself considering tie transitory nature of students.

Action is the best organizer. During and immediately following direct action of any type--demonstrations, marches, rallies, or even symposiums and speeches-- new faces will often surface and this is where much of the recruiting should be done. New members should be made to feel that they are part of the group immediately and not that they have to go through a period of warming up to the old membership.

Each new member should be given a responsibility as soon as possible and fitted into the scheme of things according to his or her talents and interests. Since the college student is constantly faced with the responsibility of raising funds for the movements, whether it be for legal defense, the grape boycott, or whatever reason, this is an excellent opportunity for internal education. Fund-raising events should always be educational.

If the event is a symposium or speech or debate, is usually an excellent opportunity to spread the Chicano Liberation Movement philosophy. If the event is a pachanga or tardeada or baile, this provides an excellent opportunity to practice and teach the culture in all its facets.

In addition, each M. Spring The legacy of the Chican movement and activism at UCSB grew out of a powerful document written 50 years ago. El Plan de Santa Barbara was, at the time, a radical proposal that combined education, research and political consciousness with the objective to empower and break open a pathway towards higher education for generations to come. With an academic scholarship to Dartmouth University, graduate school at UCLA and an impactful tenure at UCSB — Fernando was present in some of the nations most pivotal moments in civil rights and social justice history.