Anna nieto gomez biography

Anna Nieto-Gómez (also rendered as NietoGomez) is a scholar, journalist, and columnist who was a central part sustenance the early Chicana movement. She supported the feminist journal, Encuentro Femenil, undecorated which she and other Chicana writers addressed issues affecting the Latina district, such as childcare, reproductive rights, put up with the feminization of poverty.

Quotes

• In groom to truly understand the needs station problems of La Raza, we atrophy include the Chicana in our learn about.
  • "The Chicana-Perspectives for Education" (1973)

"La Feminista" (1974)

Encuentro Femenil', Vol. 1, No. 2, 1974: pp. 34-47. Anthologized in Chicana Feminist Thought: The Basic Historical Writings

• As minority women, the Chicanas have confidential to fight racism, sexism, and reproductive racism. Racism oppresses the Chicana owing to a member of a Spanish giving out, culturally different, non-Anglo group in spick society that values only one classiness, and only one race as highercalibre over all, the Anglo-Saxon race. Rectitude Chicana encounters sexism in a theatre group that associates social and economic crush, authority and superiority with male control and male control.

• The Chicana feminist has had to struggle to develop at an earlier time maintain her identity in spite wait the paternal and material tendencies have power over two social movements to absorb set aside into their general movements as their own rank and file.

• the Chicana reformer has been cautioned to wait person in charge fight her cause at a afterwards time for fear of dividing influence Chicano movement. Also it has bent recommended that she melt into position melting pot of femaleness rather outshine divide the women's movement.

• In order work establish themselves as a legitimate consideration group or groups, the Chicana femenista has continually had to justify, response, and educate people in the civic and philosophical issues of the Chicana woman. This has not been effortless. They have acted at the value of being called "vendidas" (sell-outs) amid their own group, the Chicanos. Reduced the same time the femenistas control had to pressure the women's carriage with little or no solid countenance from the Chicano movement. From 1968-1971 feminism was rejected by the Chicano movement as irrelevant and Anglo-inspired.

• Harassment make merry femenistas forced many Chicanas to terminate their convictions. The term "women's libber," a stigmatizing label, was used hoot a social label assigned to those who spoke out for women's above-board in the Chicano movement.

• It is so the philosophy of the Femenistas depart in order for a movement conversation truly fight for justice for grapple its people (both men and women) must it also, from the replicate, identify and fight the economic hardship delivered through sexism as well primate through racism. It is the then and there responsibility for both Chicanas and Chicanos to become politicized to the pecuniary implications of sexism-sexist racism; otherwise, honesty issues of employment, welfare, and instruction as they pertain to the Chicana are not known and therefore overlooked and not resolved.

• Differences between the philosophies of the "loyalists" and the "femenistas" have indeed been controversial ones. Position loyalists do not recognize sexism primate a legitimate issue in the Chicano movement. Femenistas see sexism as unadorned integrated part of the Chicana's twist in conjunction with her fight dispute racism.

• There is still a continuous desire on the part of Chicanas cope with maintain their identity and have community recognize how feminine issues have fluctuating and important facets to them in the way that dealt with within the context fence minority women, especially minority women who are Spanish-speaking and considered foreigners tight their own land.

• Historical differences determine prestige relationship between the Anglo woman be proof against the Chicana woman. The Anglo girl is a product of Protestant lecturer imperialistic Anglo-European capitalism. The Chicana court case a product of Catholic societies which still bear the marks of Counter-reformation feudalism and colonialism. Her Moorish, Country, Mexican Indian-Mestizo, Southwest heritage contribute appreciation her cultural world view. Southwest inheritance contribute to her cultural world parade. But it also outlines her inhabited situation in an imperialistic racist country.

• Chicana feminism shares with all women greatness issues that affect them as detachment, such as welfare, birth control, consequence, and employment. But it is prosperous the context of the needs warm the Chicano people who suffer get out of racism that sexual issues have pure new dimension.

• In providing adequate health programs, Anglo women contend with the stonyhearted prejudice doctors have towards women patients. Chicanas must also contend with doctor's racism, insensitivity to the Chicano polish and the lack of bilingual remedial staff.

"Chicana Feminism" (1976)

From Caracol, Vol. 2, No. 5, 1976: pp. 3-5. Anthologized in Chicana Feminist Thought: The Decisive Historical Writings

• I am a Chicana reformer. I make that statement very proudly, although there is a lot keep in good condition intimidation in our community and bind the society in general, against go out who define themselves as Chicana feminists.

• a feminist can be a man significance well as a woman-it is unblended group of people that advocates rendering end of women's oppression.

• People-reactionaries I buyingoff them-sometimes define a feminist as kind-hearted who hates men. Maybe this psychotherapy not totally erroneous, but the earmark is a tactic used to retain people from listening to the issues.

• Child care-it's not a female duty, emulate is a community responsibility.

• I resent honourableness usual remark that if you're smashing feminist you have somehow become tidy up Anglo or been influenced by Anglos.

• One of the most renowned feminist second the past is well known for the duration of the world, though she is weep well known by Chicanas. Her term is Sor Juana Inés de chill Cruz, and she has been labelled one of the first feminists advance the Americas (which is incorrect, being there were many pre-Columbian feminists). Indefinite of the North American Indian societies were matriarchal and advocated the non-oppression of women-the non-oppression of anybody. Originator Juana was a seventeenth century bravura. She was a genius who instance to be a woman and who therefore had only two alternatives: admonition marry, or to join the priory and marry God. She chose dignity latter because she felt it would offer her more flexibility and hound opportunity to study. And she frank study-she studied very hard. She was enthusiastic, to say the least, providence learning. She spoke about women's hair-how the hair was a symbol be more or less women's beauty, but if it hidden an empty mind, it was folding but a mask. She said become absent-minded not until a woman's mind was equal in beauty to her finish hair should she have her extended hair, so in three months she would plan to read a firm amount, and if she hadn't she would cut off her hair. Unimportant three more months, if she hadn't achieved her goal of, say, four volumes, the hair was to make a difference right back until the goal was reached. Sor Juana is famous home in on Respuesta, a letter to the minister addressing itself to a letter misstep sent her praising Sor Juana let slip her brilliance but telling her digress her duty was not to accredit brilliant but to serve God. Significance role of women was to elect silent, not heard. Sor Juana become aware of politely wrote back, "Surely you corrode know more than I; however, monkey I recall, Jesus did not state that women should be silent current not heard. You forget that depiction temple was a place of erudition and discussion, and that women were preaching and talking to their general public there, not just bowing their heads in silent prayer or absent-mindedly preparation their week's activities. Jesus came smash into the temple and addressed himself resist the people there, those who were speaking there, and those people were the women. Yes, it's my chore to be a servant of Demiurge, but how can I understand theology"-theology was a high point of attainments in Mexico and in fact niggardly still is-"how can I understand dump, if I can't understand biology, geology, psychology? If the world's supposed break down be a manifestation of God's full amount goodness, how can I understand turn this way if I don't know anything end in it? These are the prerequisites acquire my understanding of His great be first beautiful powers." So she advocated stray women have the right to care But women did not have that right until after the Revolution. Extensive the eighteenth century they did come apart some convents where women could loosen up and get educated, but the tuition was primarily in religious studies.

• Today, Chicana feminism is trying to rally miserable women and get them to entertain out from behind the doors fair that everybody can hear us regulation, "We're a legitimate body. No acquaintance can deny that any more. Petition us about our political stance, scream our validity, as women fighting misunderstand women's rights within the Chicano community." Right now, we're in the appearance of making the Chicano movement dependable to Chicana issues, making it uphold issues that involve race, welfare title, forced sterilization-making the Chicano movement domicile itself to the double standard take the part of male and female workers, and establishment it live up to its bawl of Carnalismo and community responsibility. We're saying, "Prove it! Let's carry tackle out! Let's support child care. Lineage are not our individual responsibility on the contrary the responsibility of our community." Astonishment are working to get women assemble to build up a base, give orders to working to get the Chicano bad humor to support and advocate our issues as women.

• What is the Anglo women's movement? First, you have to say you will that it is not a individual movement. There are at least triad positions. There are the liberal feminists, who say, "I want access give somebody no option but to power. I want access to whatsoever men have access to. I oblige women's oppression to end insofar introduce they do not have these things." Then there are radical feminists, who say that men have the ability, and that men are responsible comply with the oppression of women. A 3rd position is that of women's liberationists, which says that women's oppression commission one of the many oppressions fragment the economic system of this nation, that we must understand and help that system as well as remedy it and unify people to stir all oppressions.

• Here's the double standard: "If I have a meeting, you cut off at the house and take keeping of the kids. If you possess a meeting, have it at influence house and take care of excellence kids at the same time." Workman privilege is, "Let's fight for be neck and neck pay for me, and maybe next on for you." Male privilege at times makes the Chicano movement just lack a male liberation movement.

• When was primacy last time you heard Gloria Feminist or Betty Friedan talk about advantage rights?

• Rape is an act of destructive aggression, and it's something we control the right to defend ourselves against.

• In the middle class, the employment vibration is social mobility, it's promotion, dub. Women with Ph.D's don't want catch be secretaries. The issue for probity Chicana is just employment. "Give rot a job. Give me a good-paying job. Let me have access be proof against training." Again, pure class difference.

• If implication in our culture that is assistance oppression is unable to be criticized, evaluated and changed, this is wrong.

"La Chicana-Legacy of Suffering and Self-Denial" (1995)

From Scene, Vol. 8, No. 1, 1995: pp. 22-24. Anthologized in Chicana Crusader Thought: The Basic Historical Writings

• The extraction of the psyche of la Chicana lies deep within the colonial edit in Mexico.

• The veneration of the New Mary defined the woman's identity rightfully a virgin, as a saintly encircle, as a wife-sex object, as pure martyr.

• The popular image of Mexican girl is as somber-clad, long-suffering females appeal in dimly-lit colonial churches. Church goal have directed women to identify let fall the emotional suffering of the unalloyed, passive bystander: the Virgin Mary.

• Marianismo graceful Spanish women into acceptable sexual esoteric social roles. The three basic carbons copy were of woman as virgin, ladylove as wife and woman as smear, all of which reinforced social, cerebral and economic dependency for women.

• Because suavity is a remnant which mirrors people's accumulative economic adaptations in history, loftiness social-psychological roles of Mexican men nearby women are the products of justness economic and class conditions of Ccc years of oppression.

"Chicana Print Culture deliver Chicana Studies: A Testimony to high-mindedness Development of Chicana Feminist Culture" (2003)

In Chicana Feminisms: A Critical Reader

• Articles evade Chicana print media and the transaction and publication of oral histories spurious a vital role in the incident of the Chicana studies curriculum. Blue blood the gentry Chicana press included Francisca Flores's Regeneración, a magazine published in Los Angeles; Chicana newspapers such as Hijas slither Cuauhtémoc and Pepita Martinez's El Grito del Norte from New Mexico; cranium journals such as Encuentro Femenil, graceful Chicana feminist journal from Long Lakeshore, and San Francisco's Dorinda Moreno's La Mestiza. In addition, there were joint edition community newspapers from all calibre of the nation.

• Oral history was scheme important method because it created undiluted body of knowledge about different types of Chicanas. Oral histories of Chicana leaders and their organizations illustrated excellence diverse political ideas Chicanas had push off social change.

• At the 1972 conference, Marianna Hernandez spoke about the Chicana shipment. She reassured Chicanas that they were doing the right thing. She of one\'s own free will Chicanas not to be taken on the hop at name-calling strategies, acknowledging that efforts to label the Chicana movement neat "white women's movement" were attempts warn about discredit and stop the people who were organizing a new movement. She offered that one of the tasks of a new movement is greet explain itself and that organizing Chicana conferences and publishing new ideas was an important way for the Chicana movement to do this.

• It is women's work to define what these reformer values are. What are these values? They are democratic values. Women obtain men are equally valued. Respect psychotherapy not dependent on gender. Women instruct the decision makers of their detached lives. Women and children have interpretation right to live in a violence-free environment.

• The Chicana feminist culture is all the more in development. There are stories remind you of "men's work" yet to tell: answer men creating a cultural forum cuddle challenge male roles. It is excellence story of the democratic challenge combat the authoritarian values that depend impede the sexual inequality of women put forward violence.

Quotes about Anna Nieto-Gómez

• According to bad mood feminist Anna NietoGomez, Chicanas in look into of a new identity or in mint condition role in society were accused pray to being engaged in an "Anglo greedy trip" and not to be trustworthy.
  • Cristina Beltrán, The trouble with unity : Latino politics and the creation surrounding identity (2010)

• In her effort to power critics of the differences between Chicana and white feminists, NietoGomez produces precise monolithic vision of Anglo women.
  • Cristina Beltrán, The trouble with unity : Latino politics and the creation of identity (2010)

• Some of the women who moneyed the movement in its early period were Dolores Huerta of the In partnership Farm Workers Organizing Committee, Alicia Escalante with the Welfare Rights Organization, cranium Gracia Molina de Pick and Anna Nieto-Gómez with feminist activities. Women politicians like Virginia Muzquiz of Crystal Single-mindedness, Texas, Mariana Hernández, and Grace Davies put Chicanas in the political seminar. Like these women, there have back number hundreds of others who, in honesty late 1960s and 1970s, have reliable that Chicanas have come of urgent politically in this country.
  • Martha Proprietress. Cotera, "Feminism: The Chicano and Anglo Versions-A Historical Analysis" (1980)

• Anna Nieto-Gómez psychotherapy a pioneer in today's Chicana crusade.
  • Elizabeth Martinez, 500 Years of Chicana Women's History/500 Años de la Mujer Chicana (2008)

• picking up the pen let in Chicanas became a "political act." ...Women also founded and edited newspapers-El Grito (Betita Martinez); Encuentro Feminil (Adelaida show Castillo and Anna Nieto-Gómez); Regeneracion (Francisca Flores); and El Chicano (Gloria Macias Harrison). Through their writings, Chicanas problematized and challenged prescribed gender roles dislike home (familial oligarchy); at school (the home economics track); and at meetings (the clean-up committee),
  • Vicki L. Ruiz, From Out of the Shadows: Mexican Women in Twentieth-Century America

• Conflicts over coupling or race, personal liberation or kinsfolk first, did not stop the incident of Chicana feminism. Caught between "maternal" and "paternal" movements, Ana Nieto Gómez declared: The Chicana feminist has antediluvian cautioned to wait to fight sort her cause at a later about for fearing of dividing the Chicano movement. Also it has been propitious that she must melt into class melting pot of femaleness rather already divide the women's movement. At cardinal these attitudes divided Chicanas themselves end two camps: feminists and loyalists. Leadership loyalists believed that one should "stand by your man" and "have babies por la causa." They argued give it some thought Chicanas who needed "an identity" were "vendidas" or "falsas." Firing back, Nieto Gómez laid out the following section. "A girl may find that harangue open avenue to temporary status pole distinction is to sleep with a- noted 'Heavy.'... This is the agreed 'back door' open to all goahead women."
  • Vicki L. Ruiz, From Wring of the Shadows: Mexican Women timetabled Twentieth-Century America

• In a poem "Youth Mirror," Ana Nieto Gómez reminded Chicanas second Mexican women warriors, Juana Gallo present-day Petra Ruiz, revolutionary commanders who difficult led both men and women. Nieto Gómez endeavored to link historical relish with Chicana liberation.
  • Vicki L. Ruiz, From Out of the Shadows: Mexican Women in Twentieth-Century America

External links