Philosophy of M.E.Ch.A

Preface

Movimiento Estudiantil Chicano de Aztlán (M.E.Ch.A) hereby establishes the following principles based on our knowledge, ideas and opinions to enhance the progress of MEChA In order to have an understanding of MEChA, we bring forth this document to guide Mechistas in their principles, values and conduct.

Historical Foundation

The Chicano Movement of the late 1960's helped spark cultural and historical pride in our people. Chicanas/Chicanos demanded to be treated as equals and denounced acculturation and assimilation. Brown pride began to express itself through poetry, literature, art and theater. The contributions of the Chicano Movement are numerous and continue to be very valuable to our society.

Movimiento Estudiantil Chicano de Aztlán (MEChA) is a student organization that promotes higher education, cultura, and historia. MEChA was founded on the principles of self-determination for the liberation of our people. We believe that political involvement and education is the avenue for change in our society.

In March of 1969, at Denver, Colorado the Crusade for Justice organized the National Chicano Youth Conference that drafted the basic premises for the Chicana/Chicano Movement in El Plan de Aztlán (EPA). A synopsis of El Plan stipulates:
1) We are Chicanas and Chicanos of Aztlán reclaiming the land of our birth (Chicana/Chicano Nation);

2) Aztlán belongs to indigenous people, who are sovereign and not subject to a foreign culture;

3) We are a union of free pueblos forming a bronze (Chicana/Chicano) Nation;

4) Chicano nationalism, as the key to mobilization and organization, is the common denominator to bring consensus to the Chicana/Chicano Movement;

5) Cultural values strengthen our identity as La Familia de La Raza; and

6) EPA, as a basic plan of Chicana/Chicano liberation, sought the formation of an independent national political party that would represent the sentiments of the Chicana/Chicano community.

In April of 1969 over 100 Chicanas/Chicanos came together at UC Santa Barbara to formulate a plan for higher education: El Plan de Santa Barbara. With this document they were successful in the development of two very important contributions to the Chicano Movement: Movimiento Estudiantil Chicano de Aztlán (MEChA) and Chicano Studies.

The fundamental principles that led to the founding of Movimiento Estudiantil Chicano de Aztlán are found in El Plan de Santa Barbara (EPSB). The Manifesto of EPSB sees self-determination for the Chicana/Chicano community as the only acceptable way for our people to gain socioeconomic justice. El Plan argues that a strong nationalist identity is a necessary step in building a program of self-determination. Self-determination, in this regard, challenges those involved in principle struggle to respect the rights of all Chicano and Chicanos. EPSB stresses that in organizing MEChA every opportunity must be taken to educate Raza. At the same time, El Plan exhorts Mechistas to preserve Chicana/Chicano culture in this culturally diverse society, both in community and on campus. Thus, a Chicana/Chicano Nation is a necessity defined as an educational, socioeconomic, and empowered Chicana/Chicano community. The Manifesto of EPSB warns us in part:

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 [and Chicanas] recognize the central importance of institutions of higher learning to model progress, in this case, to the development of our community. But, we go further: we believe that higher education must contribute to the formation of a complete man [and woman] who truly values life and freedom. (p.10) EPSB

Both El Plan de Aztlán (EPA) and El Plan de Santa Barbara (EPSB) served as the historical foundation for the establishment of a viable Chicana/Chicano Movimiento and are therefore fundamental to the MEChA Philosophy.

MEChA's Philosophy

The Chicana/Chicano student movement has been plagued by opportunists that have sought to rechannel the energies of our people and divert us from our struggle for self determination. The educational plight of Chicana and Chicano students continues to be ignored by insensitive administrators. Overall, Chicana/Chicano junior high, high school and college pushout rates have risen since 1969, forcing many Chicanas and Chicanos to a life of poverty. These factors along with a growing right wing trend in the nation are combining to work greater hardships on Chicanas and Chicanos. New repressive and racist immigration laws are continuously directed at our Gente. Along with this, the current administration has started the process of dismantling Affirmative Action and Civil Rights protections. Just as Hispanics seeks to deny our indigenous heritage, so does Latino. The terms Hispanic and Latino further ignore our unique socioeconomic and historical aspects of our Chicana/Chicano Gente. This cannot be ignored. We cannot coin terms for unity sake when these terms fail to fully represent our diverse communities. Chicanismo does not seek to use the word "Chicano" as an umbrella term when representing all of "La Familia de La Raza". Rather, Chicanismo seeks to educate our barrios and campos about our history y cultura to further create a movement of self-determination for the Liberation of Aztlán, something that Hispanic and Latino has yet to represent or recognize. These factors have made it necessary for Movimiento Estudiantil Chicano de Aztlán to affirm our philosophy of liberation (i.e. educational, socio-economic, and political empowerment) for our Chicana/Chicano Nation.

We, as Mechistas, see the process of Chicanismo as evolutionary. We recognize that no one is born politically Chicana or Chicano. Chicanismo results from a decision based on a political consciousness for our Raza, to dedicate oneself to building a Chicana/Chicano Nation. Chicanismo is a concept that integrates self-awareness with cultural identity, a necessary step in developing political consciousness. Therefore the term Chicano is grounded in a philosophy, not a nationality. Chicanismo does not exclude anyone, rather it includes those who acknowledge and work toward the betterment of La Raza.

Chicanismo involves a personal decision to reject assimilation and work towards the preservation of our cultural heritage. Recognizing that all people are potential Chicanas and Chicanos, we encourage those interested in developing a total commitment to our movement for self-determination for the people of Aztlán to join Movimiento Estudiantil Chicano de Aztlán.

Thus, by all means necessary, We Chicana/Chicano estudiantes or Aztlán, dedicate ourselves to taking our educational destiny into our own hands through the process of spreading Chicanismo, in the spirit of carnalismo.

MEChA is committed to ending the cultural tyranny suffered at the hands of institutional and systematic discrimination that holds our Gente captive. We seek an end to oppression and exploitation of the Chicano/Chicana community.

As Mechistas, we proclaim that we are the people of Aztlán and that we recognize our indigenous unity with our brothers and sisters of Ixachitzlan (Alaska to Tierra del Fuego). We declare that we are the descendants of El Quinto Sol. Our fundamental drive is to organize and challenge Chicana/Chicano estudiantes to maintain self-respect and dignity to overcome historical prejudices and discrimination against the Chicana and Chicano Gente. The historic mission of MEChA involves an educational plan of action that builds an educational ladder for the advancement of our people. Recognizing that the strength of our movement is rooted in our barrios, MEChA pledges itself to reach out to the community and schools, to establish new educational opportunities. We also recognize that our MEChA chapters are much stronger when they are rooted in and accountable to the Chicana/Chicano community. Consequently, We, Mechistas commit ourselves to return to our community and contribute to the development of the Chicana/Chicano Nation.

The Challenge of the Future

Despite growing repression and a lack of progress by our people in this society, we must be optimistic. As, MEChA, we must accept the challenge to combat all forms of oppression, and manifestations as experienced through racism, sexism, and homophobia, both inside and outside of our Movement, in order to better develop a more meaningful educational plan of action (refer to Goals and Objectives). Advocating an educational revolution, we recognize that our bullets are our books and our victories are an increase in Chicana/Chicano graduates committed to our people's progress. We, as Mechistas must dismantle the co-optation of Raza students from becoming "corporate Hispanics" claiming to be leaders of our community with no understanding of El Pueblo Chicano. Instead, MEChA seeks to train future community leaders to be consciously committed to serve the people of Aztlán.

MEChA also supports Chicana and Chicano worker struggles to abolish economic and political exploitation. In the final analysis, we recognize that the destiny of the movement will be determined by each Mechista accepting responsibility for carrying the Movement forward.

Each MEChistA's Responsibility

Accepting our responsibility for the Movement requires self-discipline and understanding that our behavior becomes a reflection of MEChA. For this reason, we must be consistent in our thinking and our actions. Rationalizing our inconsistency and accountability. Mechistas in leadership roles setting poor examples only betray the Movement. Since we are seeking the freedom of our people, our motivation should be high, recognizing the need to commit ourselves fully for the sake of La Causa.

Finally, as Mechistas, we vow to work for the liberation of Aztlán, leading to socioeconomic and political justice for our Gente. MEChA then, is more than a name; it is a spirit of unity by comadrismo/carnalismo, and a resolution to undertake a struggle for liberation! Tierra y Libertad!

MEChA Structure

In the past, the structure of MEChA allowed any individual wanting to organize a chapter on any particular campus the opportunity to do so. This could occur without prior knowledge of the history and philosophical objectives of MEChA Thus, vast numbers of MEChA chapters with dissimilar and contradictory objectives as well as conflicting philosophies.

Recognizing the ineffectiveness of this previous MEChA organizational structure and the philosophical polarity that it allowed we propose that the following structure be adopted which makes every Mechista accountable to its Region and every Region accountable to the National.

Campus MEChA

General membership shall consist of any student who accepts, believes, and works for the goals and objectives of MEChA including the liberation of Aztlán. College students shall be limited to six years active membership (excluding high school) as an undergraduate and two years service at the graduate level in an non-voting advisory role. Active membership will be officially recognized by their campus MEChA Graduates are encouraged to refrain from voting to allow new leadership to develop. When MEChA meetings are being conducted and MEChA business is being discussed, voting shall be limited to active members only.

Affiliation

Each MEChA Chapter shall gain its affiliation through and only through the recognized MEChA Central they geographically fall under. In order to be a MEChA Chapter recognized by the Central, they shall accept and adopt the following responsibilities:

1) Orient all members by discussing and reading historical documents of our movement including El Plan de Santa Barbara, El Plan de Aztlán and the Philosophy of MEChA

2) Make important aspects of the Chicana/Chicano Movement relevant to Mechistas

3) Send two representatives to Central and Regional meetings to be recognized as a voting chapter.

Central

Centrales shall outline and implement plans of action for their particular region. The Centrales shall be divided by counties with isolated campuses going to the nearest active Central. Each campus shall one vote and a meeting shall be official when 50% plus one of the voting membership is present. The Central shall have two standing positions including the External and Internal Directors. Member campuses shall alternate hosting Central meetings with the hosting campus in charge of notifying participating campuses.

Responsibility of the MEChA Central includes:
1) screen, recruit, and educate campuses wishing to form a MEChA;

2) keep a record of all officially chartered MEChAs in their Central;

3) seek fundraising strategies to fund activities, academic outreach, and a newsletter.

Responsibility of the Central Representative includes:
1) one year of MEChA experience (except new chapters);

2) take a written report back to their campus for discussion of Central issues;

3) bring campus MEChA minutes to Central meetings; and

4) vote on Central issues in the manner that their campus has decided.

Responsibility of the Internal Director includes: 1) one year of MEChA experience (no exceptions); 2) nonvoting status in Central meetings; 3) official spokesperson for the Central; 4) shall set up visits by Central members at new, prospective campuses for membership recruitment into the Central meetings; and 5) head the Central newsletter committee.

Region

The MEChA Region shall consist of all representatives from the MEChA voting campuses. The Region is a logistical planning committee and receives its direction from the voting campuses. Region shall convene once a month.

Responsibility of the MEChA Region includes:

1) Screen, recruit, and educate campuses wishing to form a MEChA;

2) Keep a record of all officially chartered MEChAs in their Region; and

3) seek fundraising strategies to fund activities, academic outreach, and a newsletter.

Responsibility of Regional Representatives includes:
1) Take a written report back to the campus, outlining issues under consideration (i.e., actions, workshops, or speakers);

2) Vote on issues in the manner their campus has decide;

3) Each campus shall have on vote; and 4) A quorum shall be 50% plus one of all Regional Campuses.

Statewide

There will be two Statewide conferences during each year that will focus on one and no more than two major issues at which time a plan of action will be discussed. The purpose is to come out of each conference with a well planned strategy to take action on the imminent issue.

Statewide Rules includes:

1) Only MEChA campuses certified by a MEChA Regional process will be allowed to vote

2) Community people shall be allowed to participate as observers only

3) Individuals and/or groups with a history of party-building and cadre raiding inside of MEChA are not welcome to attend

4) All entertainment shall be culturally, educationally, and/or politically oriented

5) Nonvoting individuals attending the conference shall not be allowed to participate in debate or discussion of questions before the assembly

6) In a general assembly, there will be on vote per campus and in the workshops, voting shall be done by students, certified by a MEChA Regional Process.

National

A MEChA National Conference shall be held once a year. The purpose of this conference shall be to bring all MEChA chapters together in an effort to form a MEChA National Conference structure that advocates a common MEChA philosophy, works towards unified goals and objectives, and reaffirms the principles of MEChA to consolidate our Movement.

At the MEChA National Conference, steps will be taken to establish ties amongst the MEChA chapters throughout Aztlán. As a vibrant and responsive network of activists who will respond as a unit to oppression, racism, sexism and homophobia, we will work in harmony when imitating and carrying our campaigns of liberation for our people.

MEChA Goals and Objectives

Objective One:
We recognize that Chicanismo is evolutionary and that a Chicano identity is not a nationality but a philosophy. Chicano nationalism is the key to taking our people forward. MEChA will not discriminate against any Mechista who works for and adopts Chicanismo as indicated in El Plan de Santa Barbara, and the Philosophy of MEChA This philosophy is the key to taking our people forward.

Objective Two:
In the spirit of our past and for the spirit of our future, MEChA will not condone, tolerate, or perpetuate sexism. Indigenismo teaches us that duality is the base for respect and dignity among our people. As Mechistas, we have instilled this very fundamental principle as our foundation.

Process of Implementation:

1) Every MEChA chapter will hold workshops and/or forums dealing with the contributions of mujeres to our movimiento

2) At every National MEChA Conference and Statewide MEChA Conference there will be a gender caucus. These caucuses will be the Chicana and Chicano caucuses in which gender issues will be thoroughly discussed. There will be separate Chicana/o causes in which mujeres and hombres will have an opportunity to talk to each other about their experiences. Then there will be combined Chicana/o caucus in which mujeres and hombres will talk/discuss their experiences;

3) At every MEChA National Conference and MEChA Statewide Conference there will be a Chicana Workshop in which the contributions made by Chicanas will be presented.

Objective Three:
Understanding that homophobia exists in our community, MEChA must undertake the task of educating ourselves to put a stop to homophobic remarks in our organization. Being that there are Chicanas/os who are of the Lesbian/Gay/Bisexual/Transgender (LGBT) community we must work for providing a safe environment in MEChA Therefore, MEChA will not tolerate disrespectful comments to LGBT members as they are a vital part of our Chicano community. Our Lesbian, Gay, Bisexual, Transgender community is a very important asset not only in the growth of MEChA but it also provides strength and unity between our Mechistas.



Process of Implementation:

1) Every MEChA chapter must provide homophobia educational segments on their campus

2) At every Statewide and National MEChA Conference workshops on our LGBT community and the harms and injustices of homophobia must be provided to educate Mechistas

3) Any Mechista who makes homophobic remarks must be stopped and corrected. MEChA will not allow for any segment of our Chicano community to be disrespected as these remarks are self-defeating in MEChA's purpose to help create a safe environment for members who are Lesbian, Gay, Bisexual, Transgender (LGBT).

Objective Four:
MEChA must commit its chapters to building a consolidated MEChA structure that is capable of applying political pressure at the local, regional, state, and national levels without being co-opted by outside interests.

Process of Implementation:

1) MEChA should establish campus and issue coalitions (see MEChA's Relationship to Outside Organizations)

2) MEChA should identify community centers in each chapter's area and establish liaison with parents and community people by doing a series of workshops on educational issues, and pressure university/community college EOP/EOPS/Financial Aid units to regularly provide information workshops at such centers

3) Each MEChA Chapter must establish and support a Central in their local area that includes high school, community college, and university MEChAs, with the ultimate goal of organizing a MEChA at every school in the area that will become part of the Central.

Objective Five:
MEChA must work for the establishment of an alliance for Chicano educational rights that will be built locally and then linked to region, state, and national levels.

Process of Implementation:

1) MEChA chapters should push for area-wide conference on Chicana/Chicano educational rights and then mobilize on issues of concern on an ongoing basis.

Objective Six:
MEChA must create educational mentor/tutor type programs organized at the Central level that shall serve as the foundation for all other organizing efforts for Chicana/Chicano educational rights. Such mentor/tutor programs should have the following goals:

1) Training Mechistas as mentors/tutors to serve as a fundamental retention strategy since such training enhances the mentor/tutor's own academic skills

2) Mentor/tutors, when trained become a key element in recruitment

3) Utilize mentor/tutors to work with parents in establishing a communications network on college preparation, educational issues, and advocacy through educational issues, and advocacy through educational institutions.

Objective Seven:
Each MEChA chapter must assess outreach, retention, and financial aid and how these services impact Chicana/Chicano students. Such an assessment must include the demand that the recruitment/attrition numbers game, which brings Chicana and Chicano students into the university and then fails to provide adequate academic and financial support services to retain them, must stop.

Process of Implementation:
1) Every campus outreach program must be analyzed to see if early outreach and supportive counseling is being provided at surrounding junior high school and high school; demand that Mechistas receive work-study to augment such services at the junior high and high schools

2) Demand that your campus fund a student run, student initiated summer academic enrichment program for high school students that will be organized by the respective MEChA chapter and that will give Mechistas jobs

3) Understanding that Chicana/Chicano attrition rates are high on all campuses, demand that the university/community college fund the following educational modules: stress management, time management, study skills, writing lab, self-esteem, public speaking, critical thinking, Chicana and Chicano Identity/History, library research, a MEChA National Hotline, and free tutoring

4) Since services are demand of the university, MEChA must demand that its membership be committed to these services and to academic achievement

5) Demand that MEChA's key officers be funded through work-study and offer the rationale that MEChA coordinates youth leadership through retreats and Central activities

6) Demand that the financial aid office at the respective campus not acknowledge outside scholarships as affecting the final financial aid award from the university and federal/state aid.

Objective Eight:
Given the poor track record of institutions of higher learning in fulfilling their mission to recruit and retain Chicana/Chicano students, demand that the president or chancellor of your campus immediately establish a community advisory committee to promote the increased allocation of resources for our Gente; submit a list of credible community people, who are sensitive to our needs, to serve on the Calmat, as well as a MEChA Representative; request a commitment from the president or chancellor to assess enrollment, retention, and financial aid services, then ask that a campus/community task force be formed to recommend changes to improve services.

Objective Nine:
Currently, Chicano Studies programs, in most cases, have been co-opted by the mainstream educational system and communication with MEChA Is at an all time low. Many Chicano Studies faculty have submitted to the pressures of the system and no longer support student activism, leaving their departments vulnerable to attacks from school administrators. To correct this lack of linkage with Chicano Studies, MEChA proposes the following goals:

Process of Implementation:

1) The immediate re-establishment of communication with student program input, and MEChA's Campus Chair having a vote in departmental meetings

2) The establishment of inter-campus Chicano Studies Concilio Networks at the local level with student and community participation

3) The redirection of a portion of Chicano Studies resources into cooperative recruitment and retention projects with MEChA and the Chicana/Chicano community

4) Demand that Chicano Studies fund MEChA officers out of work study

5) MEChA should cement a positive relationship between Chicano Studies and their respective MEChA chapter.

Objective Ten:
At the present time, very few Mechistas are involved in student government even though they sometimes could win several seats with a concerted effort. While increasing MEChA's political power on campus, student government is a strong training ground to acquire leadership skills.

Process of Implementation:

1) Establish a coalition slate that pools resources, campaign workers, and votes

or 2) Establish a Chicana/Chicano coalition slate.

Objective Eleven:
To augment education, each Central needs to organize a one week MEChA Leadership Retreat for high school students and incoming freshmen that provide political and academic skills. In addition, MEChA must establish Saturday Schools to assist grade school, junior high, and high school students in overcoming academic problems and instilling cultural pride.

Objective Twelve:
The establishment of a National Newsletter, augmented by Regional Newsletters that provide important information on issues occurring at various campuses; this also promotes tighter linkage through ongoing communications.

Process of Implementation: Each member campus in your Region should be given the task on a rotating basis of putting out the Regional Newsletter, with each Region responsible for contributing to the National Newsletter that should eventually become a newspaper for the process.

Objective Thirteen:
Collective fundraising at the local Central level should be organized with 50% going to the campuses that contribute to the Central fundraiser and 50% remaining with the Central to fund area projects. Incorporation and nonprofit status should be pursued to organize fundraising efforts for educational programs. Raza businesses should be approached to become sponsors and contributors to a Central Scholarship Fund and other educational programs promoted by the Central. Eventually, MEChA should work to establish a National Chicana/Chicano Scholarship Fund.

Objective Fourteen:
MEChA must adopt principles to insure that MEChA functions democratically. These principles include:

1. Leadership will be based on the collective, with equal representation of Chicanas/Chicanos;

2. Authorized Representation means that individual Mechistas should not offer the endorsement of, or formally represent, any MEChA chapter without the authorization of the body;

3. Central and Campus Autonomy: Centrales and Campuses that accept the Regional Process and its postions statements, should be allowed to resolve local disputes without interference:

4. Organizational Issues should be brought before the body for democratic discussion and resolution, without individuals or small groups deciding outside of the chapter, since this promotes factionalism;

5. Personal Issues should be handled in an individual and private manner so that they do not affect organizational unity;

6. Slander and Rumor Spreading causes misinformation, disunity, and dissension and cannot be tolerated by MEChA;

7. Decisions of the Body must be respected and not underminded by individuals or small groups acting outside the recognized structure of MEChA;

8. Conflict of Interests between individual's within a chapter shall call for an abstention;

9. Honest Representation by Mechistas in disclosing outside organizational interests when such interests impede the democratic process of MEChA must be mandatory. Anyone attempting to orchestrate organized secret activity for any outside organization inside of MEChA must face expulsion and public exposure; and

10. Respect for MEChA's Integrity and Autonomy as an organization is a requirement for membership in MEChA

MEChA's Relationship to Outside Organizations

The importance of Movimiento Estudiantil Chicano de Aztlán having organizational autonomy is a key prerequisite to establishing a cohesive movement that will serve the interests of the Chicana/Chicano community. Historically, Chicana and Chicano estudiantes have had to contend with opportunistic organizations that have attempted to use MEChA to promote goals inconsistent with the needs of our Gente. Such opportunists have promoted such goals at the expense of the Chicana/Chicano students' calling to serve La Familia de La Raza.

Meanwhile, on an apparent "different" side, opportunistic, multi-national "left" organizations continue in their manipulative covert attempts to control and/or destroy our Movement. For this reason, it is imperative that, We, Chicana and Chicano students that want MEChA to control it own destiny without being co-opted by outside organizations, provide our analysis on the role of outside organizations wording inside of MEChA In providing this analysis, we recognize the fundamental role that Chicano nationalism plays in promoting nuestra causa.

National Pride

Recognizing that the majority of our Raza are members of the working class, we avow an anti-imperialist analysis that includes Chicana/Chicano self-determination. Chicano self-determination must begin with the recognition of what is implied in using the term MEChA (Movimiento Estudiantil Chicano de Aztlán). Essentially, we are a Chicana and Chicano student movement directly linked to Aztlán. As Chicanas and Chicanos of Aztlán, we are a nationalist movement of Indigenous Gente that lay claim to the land that is ours by birthright. As a nationalist movement we seek to free our people from the exploitation of an oppressive society that occupies our land. Thus, the principle of nationalism serves to preserve the cultural traditions of La Familia de La Raza and promotes our identity as a Chicana/Chicano Gente.

Historical Examples of Infiltration into MEChA

Why would outside organizations seek membership inside of MEChA? Recently and historically, opportunistic outside organizations and/or individuals have utilized the legitimacy of MEChA as a voice of the Chicana/Chicano Movement to promote their own agendas inside of our movement. Such groups, lacking the same legitimate reputation with the Chicana and Chicano community, began to promote class-wide multi-nationalism that sought to displace Chicano nationalism as the central focus for our Movement. Falsely claiming to be advocates of MEChA such outside organizations, groups and/or individuals have consistently attempted to erode the full development of Chicano nationalism in the student movement.

Much of the problem, with regard to confusing organizational goals has occurred due to the existence of dual loyalties, membership, and accountabilities (by individuals who often lie about their membership and accountability to an outside organization). Claiming dual membership in MEChA and other outside organizations let it be understood that, We, Mechistas, condemn any outside organizations, groups and/or individuals which seek to subordinate the goals of MEChA to those of its own. More specifically, we condemn the practice of outside organizations, groups and/or individuals seeking to use MEChA and its membership to party-build. Party-building is defined as using our Movimiento to pull away membership from our organization to work for another organization. One example, is organizations, groups and/or individuals who seek to come into MEChA for the purpose of inviting our members to work on certain issues and then attempting to convert them into members of the outside organization.

Party-building is negative because it disrupts the normal functions and processes of any organization by creating division. For this reason, let all outside organizations, groups, and/or individuals understand that MEChA demands:

1) The right to self-determination

2) That no person or outside organization shall determent our goals, structure, and philosophy

3) That all organizations, groups, and/or individuals must respect the internal organizational dynamics of MEChA

4) That no other organizations, groups, and/or individuals may use the power of our organization to develop future student and community leaders to promote the ideals and principles of their organization.

Such leadership should be principled and not liberal. For this reason, we cannot believe in unity for unity's sake since there are many opportunistic organizations, groups, and/or individuals who care only for themselves and not for our people. Just as we would expel FBI or CIA agent provocateurs from our organizations, such opportunistic organizations, groups, and/or individuals must be exposed and expelled to strengthen our Movement.

Forming Coalitions on Principle

Generally, MEChA must approach coalitions with outside organizations carefully, El Plan de Santa Barbara warns us never to compromise MEChA principles, goals, and objectives in forming coalitions. Coalitions with outside organizations should always be limited to work around issues that affect our community directly. Therefore, involvement in issue coalitions must be based on the benefit that our community will derive from working on such a coalition.

An important consideration in forming coalitions is MEChA's working relationships with Chicano grass-roots community organizations. As Mechistas, we recognize that Chicano nationalist organizations based in the community are a logical extension of our Movement beyond our years in school. Such coalitions assist MEChA in developing close ties with the community. Yet, MEChA should only enter such a coalition with the understanding that both organizations must respect each other's autonomy.

Understanding that coalitions must be based on mutual respect and mutual benefit, MEChA has also learned from is history that we must be cautious and not liberal in dealing with organizational opportunism when it threatens MEChA As Mechistas we have a responsibility to protect our organization's autonomy (which includes EPA, EPSB, and the Philosophy of MEChA). El Plan de Santa Barbara urges various student groups (MAYA, MASC, UMAS, etc.) to adopt one unified name - MEChA - as a symbol of unified philosophy with a common objective: LA UNION HACE LA FUERZA! We reaffirm our common force (MEChA creating solidarity for the movement).

El Plan Espiritual de Aztlan

In the spirit of a new people that is conscious not only of its proud historical heritage but also of the brutal "gringo" invasion of our territories, we, the Chicano inhabitants and civilizers of the northern land of Aztlan from whence came our forefathers, reclaiming the land of their birth and consecrating the determination of our people of the sun, declare that the call of our blood is our power, our responsibility, and our inevitable destiny.
We are free and sovereign to determine those tasks which are justly called for by our house, our land, the sweat of our brows, and by our hearts. Aztlan belongs to those who plant the seeds, water the fields, and gather the crops and not to the foreign Europeans. We do not recognize capricious frontiers on the bronze continent

Brotherhood unites us, and love for our brothers makes us a people whose time has come and who struggles against the foreigner gabachowho exploits our riches and destroys our culture. With our heart in our hands and our hands in the soil, we declare the independence of our mestizo nation. We are a bronze people with a bronze culture. Before the world, before all of North America, before all our brothers in the bronze continent, we are a nation, we are a union of free pueblos, we are Aztlan.

Por La Raza todo. Fuera de La Raza nada.

Program

El Plan Espiritual de Aztlan sets the theme that La Raza must use their nationalism as the key or common denominator for mass mobilization and organization. Once we are committed to the idea and philosophy of El Plan de Aztlan, we can only conclude that social, economic, cultural, and political independence is the only road to total liberation from oppression, exploitation, and racism. Our struggle then must be for the control of our barrios, campos, pueblos, lands, our economy, our culture, and our political life. El Plan commits all levels of Chicano society - the barrio, the campo, the ranchero, the writer, the teacher, the worker, the professional - to La Causa

Nationalism

Nationalism as the key to organization transcends all religious, political, class, and economic factions or boundaries. Nationalism is the common denominator that all members of La Raza can agree upon.

Organizational Goals

1. UNITY in the thinking of our people concerning the barrios, the pueblo, the campo, the land, the poor, the middle class, the professional-all committed to the liberation of La Raza.

2. ECONOMY: economic control of our lives and our communities can only come about by driving the exploiter out of our communities, our pueblos, and our lands and by controlling and developing our own talents, sweat, and resources. Cultural background and values which ignore materialism and embrace humanism will contribute to the act of cooperative buying and the distribution of resources and production to sustain an economic base for healthy growth and development Lands rightfully ours will be fought for and defended. Land and realty ownership will be acquired by the community for the people's welfare. Economic ties of responsibility must be secured by nationalism and the Chicano defense units.

3. EDUCATION must be relative to our people, i.e., history, culture, bilingual education, contributions, etc. Community control of our schools, our teachers, our administrators, our counselors, and our programs.

4. INSTITUTIONS shall serve our people by providing the service necessary for a full life and their welfare on the basis of restitution, not handouts or beggar's crumbs. Restitution for past economic slavery, political exploitation, ethnic and cultural psychological destruction and denial of civil and human rights. Institutions in our community which do not serve the people have no place in the community. The institutions belong to the people.

5. SELF-DEFENSE of the community must rely on the combined strength of the people. The front line defense will come from the barrios, the camp os, the pueblos, and the ranchitos. Their involvement as protectors of their people will be given respect and dignity. They in turn offer their responsibility and their lives for their people. Those who place themselves in the front ranks for their people do so out of love and carnalismo. Those institutions which are fattened by our brothers to provide employment and political pork barrels for the gringo will do so only as acts of liberation and for La Causa. For the very young there will no longer be acts of juvenile delinquency, but revolutionary acts.

6. CULTURAL values of our people strengthen our identity and the moral backbone of the movement. Our culture unites and educates the family of La Raza towards liberation with one heart and one mind. We must insure that our writers, poets, musicians, and artists produce literature and art that is appealing to our people and relates to our revolutionary culture. Our cultural values of life, family, and home will serve as a powerful weapon to defeat the gringo dollar value system and encourage the process of love and brotherhood.

7. POLITICAL LIBERATION can only come through independent action on our part, since the two-party system is the same animal with two heads that feed from the same trough. Where we are a majority, we will control; where we are a minority, we will represent a pressure group; nationally, we will represent one party: La Familia de La Raza!

Action

1. Awareness and distribution of El Plan Espiritual de Aztlan. Presented at every meeting, demonstration, confrontation, courthouse, institution, administration, church, school, tree, building, car, and every place of human existence.

2. September 16, on the birthdate of Mexican Independence, a national walk-out by all Chicanos of all colleges and schools to be sustained until the complete revision of the educational system: its policy makers, administration, its curriculum, and its personnel to meet the needs of our community.

3. Self-Defense against the occupying forces of the oppressors at every school, every available man, woman, and child.

4. Community nationalization and organization of all Chicanos: El Plan Espiritual de Aztlan.

5. Economic program to drive the exploiter out of our community and a welding together of our people's combined resources to control their own production through cooperative effort.

6. Creation of an independent local, regional, and national political party. A nation autonomous and free - culturally, socially, economically, and politically- will make its own decisions on the usage of our lands, the taxation of our goods, the utilization of our bodies for war, the determination of justice (reward and punishment), and the profit of our sweat.

El Plan de Aztlan es el plan de liberacion!

El Plan de Santa Barbara

Manifesto

For all peoples, as with individual, the time comes when they must reckon with their history. For the Chicano the present 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 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 has 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.

For decades Mexican people in the United States struggle to realize the ''American Dream''. And some, a few, have. But the cost, the ultimate cost of assimilation, required turning away from el barrio 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 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 and ancient truth: that a person is never closer to his/her true self as when he/she is close to his/her 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 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 person 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.''

Political Action

Introduction

For the Movement, political action essentially means influencing the decision-making process of those institutions which affect Chicanos, the university, community organizations, and non-community institutions. Political action encompasses the elements which function in a progression: political consciousness, political mobilization, and tactics. Each part breaks down into further subdivisions. Before continuing with specific discussions of these three categories, a brief historical analysis must be formulated.

Historical Perspective

The political activity of the Chicano Movement at colleges and universities to date has been specifically directed toward establishing Chicano student organizations (UMAS, MAYA, MASC, M.E.Ch.A., etc.) and institutionalizing Chicano Studies programs. A variety of organizational forms and tactics have characterize these student organizations.

One of the major factors which led to political awareness in the 60's was the clash between Anglo-American educational institutions and Chicanos who maintained their cultural identity. Another factor was the increasing number of Chicano students who became aware of the extent to which colonial conditions characterized their communities. The result of this domestic colonialism is that the barrios and colonias are dependent communities with no institutional power base and significantly influencing decision-making. Within the last decade, a limited degree of progress has taken place in securing a base of power within educational institutions.

Other factors which affected the political awareness of the Chicano youth were: the heritage of the Chicano youth movements of the 30's and 40's; the failure of the Chicano political efforts of the 40's and 50's; the bankruptcy of the Mexican- American pseudo-political associations; and the disillusionment of Chicano participants in the Kennedy campaigns. Among the strongest influences of Chicano youth today have been the National Farm Workers Association, the Crusades for Justice, and the Alianza Federal de Pueblos Libres, The Civil Rights, the Black Power, and the Anti-war movements were other influences.

As political consciousness increased, there occurred a simultaneously a renewed cultural awareness which, along with social and economical factors, led to the proliferation of Chicano youth organizations. By the mid 1960's, MASC, MAYA, UMAS, La Vida Nueva, and M.E.Ch.A. appeared on campus, while the Brown Berets, Black Berets, ALMA, and la Junta organized the barrios and colonias. These groups differed from one another depending on local conditions and their varying state of political development. Despite differences in name and organizational experience, a basic unity evolved.

These groups have had a significant impact on the awareness of large numbers of people, both Chicano and non-Chicano. Within the communities, some public agencies have been sensitized, and others have been exposed. On campuses, articulation of demands and related political efforts have dramatized NUESTRA CAUSA. Concrete results are visible in the establishment of corresponding supportive services. The institutionalization of Chicano Studies marks the present stage of activity; the next stage will involve the strategic application of university and college resources to the community. One immediate result will be the elimination of the artificial distinction which exist between the students and the community. Rather than being its victims, the community will benefit from the resources of the institutions of higher learning.

Political Consciousness

Commitment to the struggle for Chicano liberation is the operative definition of the ideology used here. Chicanismo involves a crucial distinction in political consciousness between a Mexican American (or Hispanic) and a Chicano mentality. The Mexican American or Hispanic is a person who lacks self-respect and pride in one's ethnic and cultural background. Thus, the Chicano acts with confidence and with a range of alternatives in the political world. He is capable of developing and effective ideology through action.

Mexican Americans (or Hispanics) must be viewed as potential Chicanos. Chicanismo is flexible enough to relate to the varying levels of consciousness within La Raza. Regional variations must always be kept in mind as well as the different levels of development, composition, maturity, achievement, and experience in political action. Cultural nationalism is a means of total Chicano liberation.

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

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.e., formulation of demands and planning of tactics. When no longer politically advantageous, Chicano participation in the coalition ends.

Campus Organizing: Notes on M.E.Ch.A.

Introduction

M.E.Ch.A. is a first step to tying the students groups throughout the Southwest into a vibrant and responsive network of activists who will respond as a unit to oppression and racism and will work in harmony when initiating and carrying put campaigns of liberation for our people.

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.E.Ch.A. must be one of hermandad and cultural awareness. 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. M.E.Ch.A. must bring to the mind of every young Chicano that the liberations of this people from prejudice and oppression is in his hands and this responsibility is greater than personal achievement and more meaningful that degrees, especially if they are earned at the expense of his identity and cultural integrity.

M.E.Ch.A., then, is more than a name; it is a spirit of unity, of brotherhood, and a resolve to undertake a struggle for liberation in society where justice is but a word. M.E.Ch.A. is a means to an end.

Function of M.E.Ch.A.- To the Student

To socialize and politicize Chicano students of their particular campus to the ideals of the movement. It is important that every Chicano student on campus be made to feel that he has a place on the campus and that he/she has a feeling of familia with his/her Chicano brothers, and sisters. 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. Give that individual the opportunity to show what he/she can do. Although the Movement stresses collective behavior, it is important that the individual be recognized and given credit for his/her efforts. 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.E.Ch.A. person must be willing to submit to. 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.E.Ch.A. M.E.Ch.A. can be considered a training ground for leadership, and as such no one member or group of members should dominate the leadership positions for long periods of time. This tends to take care of itself considering tie transitory nature of students.

Recruitment and Education

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.E.Ch.A. chapter should establish and maintain an extensive library of Chicano materials so that the membership has ready access to material which will help them understand their people and their problems. General meetings should be educational. The last segment of each regular meeting can be used to discuss ideological or philosophical differences, or some event in the Chicano's history. It should be kept in mind that there will always be different levels of awareness within the group due to the individual's background or exposure of the movement. This must be taken into consideration so as not to alienate members before they have had a chance to listen to the argument for liberation.

The best educational device is being in the barrio as often as possible. More often than not the members of M.E.Ch.A. will be products of the barrio; but many have lost contact with their former surroundings, and this tie must be re-established if M.E.Ch.A. is to organize and work for La Raza.

The following things should be kept in mind in order to develop group cohesiveness: 1) know the talents and abilities of each member; 2) every semester must be given a responsibility, and recognition should be given for their efforts; 3) of mistakes are made, they should become learning experiences for the whole group and not merely excuses for ostracizing individual members; 4) since many people come to M.E.Ch.A. seeking self-fulfillment, they must be seized to educate the student to the Chicano philosophy, culture, and history; 6) of great importance is that a personal and human interaction exist between members of the organization so that such things as personality clashes, competition, ego-trips, subterfuge, infiltration, provocateurs, cliques, and mistrust do not impede the cohesion and effectiveness of the group. Above all the feeling of hermanidad must prevail so that the organization is more to the members than just a club or a clique. M.E.Ch.A. must be a learning and fulfilling experience that develops dedication and commitment.

A delicate but essential question is discipline. Discipline is important to an organization such as M.E.Ch.A. because many may suffer form the indiscretion of a few. Because of the reaction of the general population to the demands of the Chicano, one can always expect some retribution or retaliation for gains made by the Chicano, be it in the form of legal cations or merely economic sanction on the campus. Therefore, it becomes essential that each member pull his load and that no one be allowed to be dead weight. Carga floja is dangerous, and if not brought up to par, it must be cut loose. The best discipline comes from mutual respect, and therefore, the leaders of the group must enjoy and give this respect. The manner of enforcing discipline, however, should be left up to the group and the particular situation.

Planning and Strategy

Actions of the group must be coordinate in such a way that everyone knows exactly what he is supposed to do. This requires that at least rudimentary organizational methods and strategy be taught to the group. Confusion is avoid different the plans and strategies are clearly stated to all. The objective must be clear to the group at all times, especially during confrontations and negotiations. There should be alternate plans for reaching the objectives, and these should be explained to the group so that it is not felt that a reversal of position or capitulation has been carried out without their approval. The short, as well as the long, range values and effects of all actions should be considered before actions are taken. This assumes that their is sufficient time to plan and carefully map out actions, which brings up another point: don't be caught off guard, don't be forced to act out of haste; choose your own battleground and your own time schedule when possible. Know your power base and develop it. A student group is more effective if it can claim the support of the community and support on the campus itself form other sectors than the student population.

The Function of M.E.Ch.A. - To the Campus Community

Other students can be important to M.E.Ch.A. in supportive roles; hence, the question of coalitions. Although it is understood and quite obvious that the viability and amenability of coalition varies form campus to campus, some guidelines might be kept in mind. These questions should be asked before entering into any binding agreement. Is it beneficial to tie oneself to another group in coalition which will carry one into conflicts for which on is ill-prepared or involve one with issues on which one is ill-advised? Can one sagely go into a coalition where one group is markedly stronger than another? Does M.E.Ch.A. have an equal voice in leadership and planning in the coalition group? Is it perhaps better to enter into a loose alliance for a given issue? How does leadership of each group view coalitions? How does the membership? Can M.E.Ch.A. hold up its end of the bargain? Will M.E.Ch.A. carry dead weight in a coalition? All of these and many more questions must be asked and answered before one can safely say that he/she will benefit from and contribute to a strong coalition effort.

Supportive groups. When moving on campus it is often well-advised to have groups who are willing to act in supportive roles. For example, there are usually any number of faculty members who are sympathetic, but limited as to the numbers of activities they will engage in. These faculty members often serve on academic councils and senates and can be instrumental in academic policy. They also provide another channel to the academic power structure and can be used as leverage in negotiation. However, these groups are only as responsive as the ties with them are nurtured. This goes not mean, compromise M.E.Ch.A.'s integrity; it merely means laying good groundwork before an issue is brought up, touching bases with your allies before hand.

Sympathetic administrators. This a delicate area since administrators are most interested in not jeopardizing their positions and often will try to act as buffers or liaison between the administration and the student group. In the case of Chicano administrators, it should not be priori be assumed, he/she must be given the chance to prove his/her allegiance to La Causa. As such, he/she should be the Chicano's person in the power structure instead of the administration's Mexican-American. It is from the administrator that information can be obtained as to the actual feasibility of demands or programs to go beyond the platitudes and pleas of unreasonableness with which the administration usually answers proposals and demands. The words of the administrator should never be the deciding factor in students' actions. The student must at all time make their own decisions. It is very human for people to establish self-interest. Therefore, students must constantly remind the Chicano administrators and faculty where their loyalty and allegiance lie. It is very easy for administrators to begin looking for promotions just as it is very natural for faculty members to seek positions of academic prominence.

In short, it is the students who must keep after Chicano and non-Chicano administrators and faculty to see that they do not compromise the position of the student and the community. By the same token, it is the student who must come to the support of these individuals if they are threatened for their support of the student. Students must be careful not to become a political level for others.

Function of M.E.Ch.A. - Education

It is a fact that the Chicano has not often enough written his/her own history, his/her own anthropology, his/her own sociology, his/her own literature. He/she must do this if he is to survive as a cultural entity in this melting pot society, which seeks to dilute varied cultures into a gray upon gray pseudo-culture of technology and materialism. The Chicano student is doing most of the work in the establishment of study programs, centers, curriculum development, entrance programs to get more Chicano into college. This is good and must continue, but students must be careful not to be co-opted in their fervor for establishing relevance on the campus. Much of what is being offered by college systems and administrators is too little too late. M.E.Ch.A. must not compromise programs and curriculum which are essential for the total education of the Chicano for the sake of expediency. The students must not become so engrossed in programs and centers created along establishes academic guidelines that they forget the needs of the people which these institutions are meant to serve. To this end, barrio input must always be given full and open hearing when designing these programs, when creating them and in running them. The jobs created by these projects must be filled by competent Chicanos, not only the Chicano who has the traditional credentials required for the position, but one who has the credentials of the Raza. To often in the past the dedicated pushed for a program only to have a vendido sharp-talker come in and take over and start working for his Anglo administrator. Therefore, students must demand a say in the recruitment and selection of all directors and assistant directors of student-initiated programs. To further insure strong if not complete control of the direction and running of programs, all advisory and steering committees should have both student and community components as well as sympathetic Chicano faculty as member.

Tying the campus to the barrio. The colleges and universities in the past have existed in an aura of omnipotence and infallibility. It is time that they be made responsible and responsive to the communities in which they are located or whose member they serve. As has already been mentioned, community members should serve on all program related to Chicano interests. In addition to this, all attempts must be made to take the college and university to the barrio, whether it be in form of classes giving college credit or community centers financed by the school for the use of community organizations and groups. Also, the barrio must be brought to the campus, whether it be for special programs or ongoing services which the school provides for the people of the barrio. The idea must be made clear to the people of the barrio that they own the schools and the schools and all their resources are at their disposal. The student group must utilize the resources open to the school for the benefit of the barrio at every opportunity. This can be done by hiring more Chicanos to work as academic and non-academic personnel on the campus; this often requires exposure of racist hiring practices now in operation in may college and universities. When functions, social, or otherwise, are held in the barrio under the sponsorship of the college and university, monies should be spent in the Barrio. This applies to hiring Chicano contractors to build on campus, etc. Many colleges and universities have publishing operations which could be forced to accept barrio works for publication. Many other things could be considered in using the resources of the school to the barrio. There are possibilities for using the physical plant and facilities not mentioned here, but this is an area which has great potential.

M.E.Ch.A. in the Barrio

Most colleges in the southwest are located near or in the same town as a barrio. Therefore, it is the responsibility of M.E.Ch.A. members to establish close working relationship with organization in the barrio. The M.E.Ch.A. people must be able to take the pulse of the barrio and be able to respond to it. However, M.E.Ch.A. must be careful not to overstep its authority or duplicate the efforts of another organization already in the barrio. M.E.Ch.A. must be able to relate to all segments of the barrio, from the middle-class assimilationists to the vatos locos.

Obviously, every barrio has its particular needs, and M.E.Ch.A. people must determine with the help of those in the barrio where they can be most effective. There are, however, some general areas which M.E.Ch.A. can involve itself. Some of them are: 1) policing social and governmental agencies to make them more responsive in a humane and dignified was to the people of the barrio; 2) carrying out research on the economic and credit policies of merchants in the barrio and exposing fraudulent and exorbitant establishment; 3) speaking and communicating with junior high and high school students, helping with their projects, teaching them organizational techniques, supporting their actions; 4) spreading the message of the movement by any media available - this means speaking, radio, television, local newspaper, underground paper, poster, art, theaters; in shot, spreading propaganda of the Movement; 5) exposing discrimination in hiring and renting practices and many other ares which the student because of his/her mobility, his/her articulation, and his/her vigor should take as hi/her responsibility. It may mean at time having to work in conjunction with other organizations. If this is the case and the project is one begun by the other organization, realize that M.E.Ch.A. is there as a supporter and should accept the direction of the group involved. Do not let loyalty to an organization cloud responsibility to a greater force - la Causa.

Working in the barrio is an honor, but is also a right because we come form these people, and as, mutual respect between the barrio and the college group should be the rule. Understand at the same time, however, that there will initially be mistrust and often envy on the part of some in the barrio for the college student. This mistrust must be broken down by a demonstration of affection for the barrio and La Raza through hard work and dedication. If the approach is one of a dilettante or of a Peace Corps volunteer, the people will know it and act accordingly. If it is merely a cathartic experience to work among the unfortunate in the barrio - stay out.

Of the community, for the community.


Por la Raza habla el espiritu.