By Cherríe L. Moraga

A Xicana Codex of adjusting recognition features essays and poems by means of Cherríe L. Moraga, probably the most influential figures in Chicana/o, feminist, queer, and indigenous activism and scholarship. Combining relocating own tales with trenchant political and cultural critique, the author, activist, instructor, dramatist, mom, daughter, comadre, and lesbian lover seems again at the first ten years of the twenty-first century. She considers decade-defining public occasions similar to 9-11 and the crusade and election of Barack Obama, and she or he explores socioeconomic, cultural, and political phenomena toward domestic, sharing her fears approximately elevating her son amid expanding city violence and the numerous varieties of dehumanization confronted through younger males of colour. Moraga describes her deepening grief as she loses her mom to Alzheimer’s; will pay poignant tribute to buddies who passed on to the great beyond, together with the sculptor Marsha Gómez and the poets Alfred Arteaga, Pat Parker, and Audre Lorde; and gives a heartfelt essay approximately her own and political courting with Gloria Anzaldúa.

Thirty years after the ebook of Anzaldúa and Moraga’s assortment This Bridge known as My Back, a landmark of women-of-color feminism, Moraga’s literary and political praxis is still inspired by means of and intertwined with indigenous spirituality and her identification as Chicana lesbian. but points of her pondering have replaced over the years. A Xicana Codex of fixing Consciousness finds key changes in Moraga’s concept; the breadth, rigor, and philosophical intensity of her paintings; her perspectives on modern debates approximately citizenship, immigration, and homosexual marriage; and her deepening involvement in transnational feminist and indigenous activism. it's a significant assertion from one among our most crucial public intellectuals.

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Additional info for A Xicana Codex of Changing Consciousness: Writings, 2000–2010

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Upon the news of the attack, major network television ran images of Palestinians dancing in the streets. S. S. anti-Arab sentiment), the images struck me with a profound sense of awe, as they forced the general public to recognize how thoroughly the United States is hated by the victims of its policies. For more than fifty years, the Palestinian people have watched their sons and daughters and elders die opposing the Israeli occupation of much of their land. S. insignia. Is not $4 billion a year to support the Israeli state a form of terrorism against the Palestinian people?

Success” achieved or not, their bodies now worry them so. They try not to think about it, their bulky weight (the daily discomfort of those extra thirty pounds), the aching left hip, frozen knee, the sudden palpitations of the heart. My mother is eighty-six years old today and continues to change into a woman I have never met, but must quickly learn to know. She repeats descriptions of events from yesterday and last week over and over again because they still interest her, as she remembers them as brand new with each telling.

But as a global citizen, Xicana, and passport-carrying “American,” I am interested in the root causes of violence, especially those perpetrated in my nation-state’s name. The position of greatest power—like that of those twin towers which once stood sentinel, shadowing “the gate to the New World,” as the news anchor Peter Jennings described the Statue of Liberty7— also occupies the location of the greatest vulnerability. As members of a global citizenry, we are forced to acknowledge that the United States has appropriated well beyond its share of world’s resources, and as such becomes, rightfully, the most visible target for the world’s discontent.

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