Identity Formation and the Borderlands - Book Report/Review Example

Identity Formation and the “Borderlands” of Self This is an exploration of Gloria Anzaldua’s feminist thought in the book, Borderlands/ La Frontera: The New Mestiza. The text is both an autobiographical memoir / an analysis of the issues of cultural identity. In the first chapter, we as readers are reminded of the relationship between the Native American tribes and the Aztecs. It is fascinating how the writer maps the sense of movement in time and space which these native inhabitants of the American Southwest, such as her aunt, still recalls in oral memory. Anzaldua’s book makes up an appealing thought-provoking complicated autobiographical work that has significantly led to the construction of Chicana and “mestiza” collective identity. The author narrates her experience of spiritual awakening and growth as well as her introduction to self knowledge. This experience is not for her consumption alone. The author also delineates the social implications of spirituality as a source of power for all Chicanas. Anzaldua’s concept of spirituality is central to “la mestiza’s” cultural experience defined by the borderlands. Let us now asses the relevance of the concept of “borderland”. Literally, the term refers to the borders between Mexico and the United States. The term “border” brings to mind the war between these tow countries which culminated in the annexation of Texas to the US in the 19the century. This annexation, ironically, has resulted in the Chicanos becoming second-class citizens in their own country. Gringos in the US Southwest consider the inhabitants of the borderlands – transgressors, aliens, whether they possess documents or not, whether they are Chicanos, Indians or Blacks. Do not enter; trespassers will be raped, maimed, strangled, gassed, shot. The only “legitimate” inhabitants are those in power, the whites and those who align themselves with whites. Consider the plight of Pedro, a Chicano in the following extract from Anzaldua’s text: “In the confusion, Pedro ran, terrified of being caught. He couldn’t speak English, couldn’t tell them he was fifth-generation American. Sin papeles – he did not carry his birth certificate to work in the fields La Migra took him away while we watched. Se lo llevaron. He tried to smile when he looked back at us, to raise his fist. But I saw the shame pushing his head down. I saw the terrible weight of shame hunch his shoulders.” The term “borderland” in Anzaldua’s work points to the strict boundaries that Western thought has laid down in the areas of race, gender, sexual orientation, not to mention the separation between the spiritual and the physical realms. The writer is of the opinion that any borderland –any political or ideological borders are unnatural boundaries. For her, any kind of border is to be transgressed. Anzaldua explains the raison d’etre of borders thus: “Borders are set up to define the laces that are safe and unsafe, to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderline is a vague and undetermined place created by the emotional residue of an unnatural boundary.” The transgression of borders leads to an “in between” space from which the “mestiza consciousness” emerges. The rigid concept of “borderland” is rendered questionable by the presence of this third space which is characterized as being hybrid. The “mestiza” then becomes an icon of this “third space” located at the borderlands. The mestiza’s capacity to go beyond borders gives birth to what Anzaldua calls “mestiza consciousness” According to her, this consciousness is the offspring of a social, ideological, cultural and biological cross-pollination, an “alien” consciousness – a new mestiza consciousness. It is an awareness of the Borderlands is basically characterized by the mestiza’s ability to transcend the binary thought rooted in a positivist worldview. Anzaldua’s proclamation of the “mestiza consciousness” that comes into flower at the borderlands is very closely related to the idea of survival. In order to survive at the borderlands, the mestiza must depend on her ability to transform herself and adapt to the situation. To survive she must learn to be flexible. She must be able to switch not only between English and Spanish but also between divergent and conflicting cultural standards. The mestiza must learn ways of living without borders. She needs to discover ways of becoming a crossroads – a place of transit and constant flux. Anzaldua warns that to live in the Borderlands is dangerous business and to quote from her poetry: “People walk through you, The wind steals your voice, You’re a “burro, buey, scapegoat, Forerunner of a new race, Half and half – Both woman and man, neither – A new gender, In the Borderlands You are a battleground Where your enemies Are kin to each other You are at home, a stranger, To survive the Borderlands You must live sin fronteras Be a crossroads” In the aforementioned lines, Anzaldua describes in the language of her poetry, the risks involved in choosing to live at the border and becoming a crossroads. To survive the borderlands, “la mestiza” must know how to defend herself She mus devise ways and means to avoid being destroyed by those who deem her a menace for challenging their deep-rooted principles. She must be multiple and flexible enough to slither like a serpent or fight like a warrior to escape the perils of the border. Her multiplicity is the product of her ability to transform herself. The experience of living in the borderlands shapes and nourishes the mestiza’s sense of self and identity. In Anzaldua’s feminist project, spirituality is the cornerstone of self-transformation, giving rise to the molding of a feminine mythology based n the reappropriation of Aztec female icons. Regarding the significance of myth-making, the author believes that myths and fictions create reality. She associates certain myths with women; namely, Coatlicue, la Llorona, la Chingada, la Virgen de Guadalupe and Coyolxauhqui, the Aztec moon goddess. La Virgen de Guadalupe stands out in Chicano mythology. Guided by these female deities, la mestiza begins her journey of spiritual discovery. She goes down to the underworld to confront her fears, demons and nightmares. The serpent goddess protects and encourages her to face her “shadowbeast”, thereby stripping herself of her old self and identity. In her journey, she goes through the Coatlicue state that precedes “Nepantla” – a stage previous to the actual birth of a new sense of self. This stage implies a major spiritual and political crossing through which one arrives at a higher spiritual and political consciousness. This Coatlicue stage provides a source of growing spiritual awareness. At his point occurs an expansion of consciousness which Anzaldua symbolizes as an ocean. The individual reads the veil of reality to reach a realm that transcends rational, scientific Western thought. The road is not smooth as it causes pain and distress. It also entails a danger: the lack of will and self-control can lead to confusion Our traveler who passes the Coatlicue stage does not have to resist her fears or fight the demons, but surrender to them. Later she will realize that the demons are not enemies but her source of strength and power. Anzaldua aptly describes what takes place: “You must plunge your fingers into your navel, With your two hands split open. Spill out the lizards and horned toads The orchids and the sunflowers Turn the maze inside out Shake it.” The “Coatlicue state” ends when the woman names all her names. She enacts the culmination of unearthing her multiple subjectivities. The divine within, Coatlicue-Cihuacoatl-Tlazolteotl-Tonatsin-Coatlapeuh-Guadalupe . They are one. Anzaldua next describes the important passage to the next stage – Nepantla, the actual preparation for a major spiritual crossing. We quote from her poetry: “This time you must let go Meet the dragon’s open face And let the terror swallow you. You’ve crossed over And all around you space Alone with nothingness Nobody’s going to save you No one’s going to cut you down Cut the thorns thick around you No one’s going to storm The castle walls nor Kiss awake your birth.” Nepantla is a Nahuatl word for the space between two bodies of water, the space between two worlds: this opening leads the traveler to a major crossing. Although the flights of consciousness cause suffering, once the individual subdues them, they become a source of power. La mestiza’s existence is characterized by a constant switching between and transgression of borders. For her survival, she has to rely on her ability to transgress and switch between borderlands. La mestiza’s newly-acquired consciousness has great potential for operating breakthroughs or “crossings” in society. This awareness built upon a dangerous spiritual journey and the expansion of her understanding of reality makes up an effective means for political change. She attributes her success to her knowledge of how to manage on her own with no assistance other than her inner strength and what Anzaldua terms “la facultad”. The latter is defined as the ability to perceive in surface phenomena the meaning of deeper realities. La Facultad is the secret to survival for oppressed people caught between two worlds People who live in borderlands remain vulnerable since they are forced to bear racism, hatred, fear of indifference and sexual aggression La facultad, the product of spiritual knowledge is the sole means of survival. For Anzaldua, Western thought is influenced by rigid dichotomies that lead to violence. Therefore, an obliteration of dualistic thought in the individual and the community marks the start of a long and difficult struggle but hopefully one that could bring us to the end of rape, violence and war. Read More