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de Santa. Barbara - MEChA de UC Davis - Home

De santa . Barbara A CHICANO PLAN FOR HIGHER EDUCATION. ANALYSES AND POSITFJNS BY THE.. CHICANO COORDINATIN;~ C OU NC f L.. ON HIGHER ED!JCAllON. LA CAUSA PUBtiCATlONS. OAKLAND. Copyright 0 by LA CAUSA PUBLICATIONS, INC. :.-' _ ,ii __ ,,_ ALL RIGHTS RESERVED.. ,s,I~ part of this boo& may be used or reproduced in any manner whatsoever without written permission except fn the Cfwe of brref quotations embodied in critical articles and reviews. First Printing: October, 1969. Printed in Alta California de Aztlan CONTENTS. MANIFESTO 9. ORGANIZING AND INSTITUTHG CHICANO. STUDIES PROGRAMS 13. RECRUITMENT AND ADMISSIONS: A CHICANO POSlTlON 24. SUPPORT PROGRAMS 29. CURRICULUM 40.

de santa. barbara a chicano plan for higher education analyses and positfjns by the ” chicano coordinatin;~ c ou nc f l ” on higher ed!jcallon

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Transcription of de Santa. Barbara - MEChA de UC Davis - Home

1 De santa . Barbara A CHICANO PLAN FOR HIGHER EDUCATION. ANALYSES AND POSITFJNS BY THE.. CHICANO COORDINATIN;~ C OU NC f L.. ON HIGHER ED!JCAllON. LA CAUSA PUBtiCATlONS. OAKLAND. Copyright 0 by LA CAUSA PUBLICATIONS, INC. :.-' _ ,ii __ ,,_ ALL RIGHTS RESERVED.. ,s,I~ part of this boo& may be used or reproduced in any manner whatsoever without written permission except fn the Cfwe of brref quotations embodied in critical articles and reviews. First Printing: October, 1969. Printed in Alta California de Aztlan CONTENTS. MANIFESTO 9. ORGANIZING AND INSTITUTHG CHICANO. STUDIES PROGRAMS 13. RECRUITMENT AND ADMISSIONS: A CHICANO POSlTlON 24. SUPPORT PROGRAMS 29. CURRICULUM 40.

2 P O L I T I C A L ACTlON * 49. NOTES ON MKHA: CAMPUS ORGANlZlNG 54. A SELECT BIBLIOGRAPH!! 63. THE UNIVERSITY AND THE CHICANO. COMMUNITY c 77. APPENDICES 81. CHICANO COORDINATING COMMITTEE ON. HIGHER EDUCATION :. I. A PROPOSAL FOR A CHICANO STUDIES. PROGRAM: ME santa $ARBARA MODEL 92. BACHELOR OF ARTS PRkAM: THE SAN. FERNANDO MODEL 104. AN ASSOCIATE ARTS DEGREE PROGRAM. IN CHICANO STUDIES 117. A CHICANO STUDIES CbRE UST 122. MEXICAN AMERICANSAND THE SCHOOLS 133. CHICANO HISTORY: A COURSE OUTLINE 140'. CONTEMPORARY POUTICS OF THE. SOUTHWEST: A COURSE OUTUNE 144. MEXICAN AMERlCAN SOCIOlOGYi A COURSE. OUTUNE 148. OUTUNE OF A BARRIO CENTER PROGRAM 154. MANIFESTO.

3 For all people, as with individuals, the time comes when they must reckon with their history. For the Chicano the pre- sent is a time of renaissance, of renacimiento. Our people and our community, el barrio and la colonia, are expressing a new consciousness and a new resolve. Recognizing the his- torical 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. 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.

4 For decades Mexican people in the United States strug- gled to realize the American Dream. And some --a few-- have. But the cost, the ultimate cost of assimilation, re- quired turning away from el barrio and la colonia. In the meantime, due to the racisr structure of this society, to our essentially different life style, and to the socio-economic functions assigned to our community by anglo-american POR MI RAZA HABLA EL ESPIRITO society--as suppliers of cheap labor and a dumping grOUn0. 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 anz -3litical action; it is the essence of Chicano commitment.

5 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 wide- spread 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 edu- 10 11.

6 Cation that places value on what we value, we will not realize systems. What follows, El l lan dc santa Ilal-bara, reflects our destiny. Chicanos recognize the central importance of in- one critical dimension of the Chicano SWLI:!,$c. stitutions of higher learning to modern progress, in this The destiny of our people will be fulfilled. To that end, case, to the develoP;nent of our community. But we go fur- we pledge our efforts and take as our credo \:l;l;lf .Josc Vas- ther: we believe that higher education must contribute to the concelos once said at a time of crisis and hupe: formation of a complete man who truly values life and free- dom. At this moment WC do not come to For these reasons Chicano Studies represent the total work for the university, Ijut to demand that conceptualization of the Chicano community' s aspirations that the university work for our involve higher education.

7 To meet these ends, the univer- people.. sity and college systems of the State of California must act in the following basic areas: 1) admission and recruitment of Chicano students, fa- culty, administrators and staff, 2) a curriculum program and an academic major rele- vant to the Chicano cultural and historical experience, 3) support and tutorial programs 4) research programs, 5) publications programs 6) community cultural and social action centers. We insist that Chicano students, faculty, administrators employees, and the community must be the central and de- Lisive designers and administrators of those programs. We do so because our priorities must determine the nature and development of such programs.

8 Only through this policy can the university and college systems respond efficiently and justly to a critical reality of this society. Through such a policy universities and colleges will truly live up to their credo, to their commitment to diversification, democrati- zation, and enrichment of our cultural heritage and human community, We assume the sacrifices and responsibilities inherent in our commitment. It was in this spirit that we n-#et in santa Barbara in mid-April: over one-hundred Chicano Stu- dents, faculty, administrators, and community delegates rep- resenting the northern, central, and southern regions of La Alta California, Aztlan. Away from the sensationalism of the mass media, and from the alarms of self-seeking poli- cicians, we set out to formulate a Chicano plan for higher education.

9 Workshops on recruitment, support programs, campus organizing and the curricular and institutionalizing aspects of Chicano Studies produced analyses and recommendations. We never lost sight of the simple fact that these programs will be effective only to the extent that we can influence de- cision-making within and without the university and college ORGANIZING AND INSTITUTING. CHICANO PROGRAMS ON-CAMPUS. 1. Introduction i Rd etorical liberalism is omnipresent in higher education perhaps more so than in other sectors of the society. None- theless, the contradiction between rhetoric and reality that is CQaracteristic of America' is a feature of the campus, also.

10 : The existing interests and traditional structures have no intention of sharing power, providing access, extending presi$ge and permitting plural participation. Power must be taken, here, as elsewhere. The institutionalization*of Chicano programs is the rea- lizat+on of Chicano power on campus. The key to this power is found in the application of the principles of self-determina- tion land self-liberation. These principles are defined and prac$$iced in the areas of control, autonomy, flexibility, and partrcipation. Often imaginary or symbolic authority is con- fused with the real. Many times token efforts in program insti(utionalization are substituted for enduring constructive programming.)


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