Update: For those of you that know Swedish Eva Zetterman has placed on the web a little bit on art and media related to chicanos: Att skapa ett vi – gatukonst i Kalifornien
She has also done it in English, so there is no need to panic: Signs of Identity Processes – Street Art in California Eva Zetterman. And get aload of the title of the pdf file: haina_6_zetterman.pdf
First published: December 31, 2006 @ 21:36
Finally. I found this paper I knew was cooking because I spoke several times to the researcher myself. I managed to ask her once, right smack in the middle of her research if it was possible to see her work but that proved be a no-no and ever since then I have been out of touch from the lovely gal. Either way here is an excerpt of her work and if it interests you one can download the frigging thang here.
Author: Jonsson, Carla
Title: Code-switching in Chicano Theater: Power, Identity and Style in Three Plays by Cherríe Moraga
Keywords: code-switching, Chicano theater, Chicano, Chicano discourse, power, identity, language ideology, third space, style, hybridity, code-mixing
The thesis examines local and global functions of code-switching and code-mixing in Chicano theater, i.e. in writing intended for performance. The data of this study consists of three published plays by Chicana playwright Cherríe Moraga.
Another proyect on the go is by an old professor of mine at Stockholm University, she herself is mexican and has lived many years in Aztlán.
‘Food and Identity in Late Twentieth-Century Chicano Literature’
Even though the importance of food in the individual and collective identity of a group of people already has been studied in detail by the social sciences, literary criticism has paid little attention to the presence of food and drink in literature in general, and, much less, in Mexican and Chicano literature. Still, the presence of these everyday elements in literature in not arbitrary, it is an important part of the literary work; by the use of factors related to food (such as the preparation of dishes, the ingredients used, and the very act of eating), the texts attempt to help the reader understand the association with the Chicano identity discourse.
Mexican identity shows itself in various ways in a great deal of Chicano literature. The Aztlan myth is a fundamental element that both Mexicans and Chicanos have in common. Both groups can be considered as one, since the search for the Aztlan of the Aztecs has been and still is an important factor for all descendants of Mexicans. Aztlan, a mythological place that occupies an important part of the collective consciousness of all Mexicans (including Chicanos) cannot be placed geographically. Thus, what is ‘Mexican’ cannot be defined as something that only exists south of the border, but something that all descendants of Mexicans have.
Sounds rather interesting to me and I can wait to get my hands on this one. I never really gave much thought to food issues in Aztlán so this paper ought to wake ones appetite quite exquisitely.
Lastly, I want to mention a few other goodies. Firstly, Chicano culture is making headlines overhere and in proper Aztlán too!
You see, here — as in other parts of Europe — Mexican food was not brought over by Mexicans at all. Rather, it was introduced by American TV shows and movies. That explains why there’s a “Gringo Special” on the menu at the Taco Bar, a Swedish fast-food chain, and why nearly all the Mexican products in the grocery stores — “Taco Sauce,” “Taco Spice Mix” and “Guacamole Dip” — are labeled in English.
Beleive it or not a swedish blog got mentioned in the article so it made the rounds quite nicely.
Lastly, this blog is linked in a wiki paper! No kidding joe…