By Cherríe L. Moraga
Thirty years after the booklet 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 continues to be encouraged via and intertwined with indigenous spirituality and her identification as Chicana lesbian. but facets of her considering have replaced through the years. A Xicana Codex of adjusting Consciousness finds key differences in Moraga’s idea; 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 in every of our most vital public intellectuals.
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Extra resources for A Xicana Codex of Changing Consciousness: Writings, 2000–2010
He returned home a broken boy, crying as his mother, my woman, patched him up from a yanked hospital iv. Twenty-six years old, but in our bathroom, he is a boy of sixteen, wondering what had gone wrong. ” “I was doing so good,” he cries. I watch the back of his neck as his head falls onto his chest, wet with tequila tears, the sundarkened brown of his skin against the white shirt collar, still crisp with Saturday night’s starch. I see in him my own son’s elegantly sculpted neck, the same silk of brown-boy color.
They have made us, as dutiful consumer citizens, speechless accomplices in an indefensible globalization, which continues to threaten the cultural integrity and economic stability of most of the Third World. And so we must die too, finally. S. citizens, have refused to fully wage against our nation-state. We are not yet witnessing the same mass graves as El Salvador in the 1980s, but this is our twenty-firstcentury civil war, in which our compatriots are being buried under corporate skyscrapers.
How is it we feel that our children’s ability to flourish, to achieve some kind of real ánimo in their lives, is on our backs to carry, that their failure is our failure? How do we separate mother-guilt from an active resistance to the genocide of men of color by requiring them to grow up? How? I am reminded of my comadre Marsha Gómez. How she acknowl- 9 10 a x i C a n a D y K e C o D e x o f C ha n g i n g ConsCiousness edged in her mid-forties that she would never be free of the burden of her boy, that her son’s “condition,” as she called it, meant he would never be a fully functioning adult.