More juicy footnotes — being excised, this is too complicated and has to be for another paper

These questions–raised by Medina, on whether you really can just take from a culture what you want and leave the rest, and by me [following others], on the distance between giving voice to the subaltern subject [that may be you, although the subaltern cannot speak] and creating a new, liberated subject–lead back to issues of nation and class, not to the more ebullient terrain of transnationalism or cosmopolitan hybridity.

See Aijaz Ahmad. We are glad to talk about hybridization because it isn’t taking up arms. Anzaldúa reaches out to white people and ignores bridges to other minorities (Medina), and doesn’t deal with Mexican side of the border, but does appropriate gods from central Mexico. Still, what is interesting, and what makes her struggle difficult, is the bridging of this chasm between the subaltern and the liberated subject (and I had in my notes, her work to contain anger).

Everything seems to make sense from the white/academic point of view. Anzaldúa stopped saying mestiza and started saying nepantlera because of these problems; is that a better term or just a more effective evasion?

ALSO: Anzaldúa’s choices of Latin American points of reference–pre-Columbian deities and canonical authors like José Vasconcelos and Octavio Paz–are interesting, since they are canonical/conservative, not “minority” references. There are actual minority cultural and literary traditions, both current and older, that might be the things to reach out to or compare one’s own project to, if that project were subaltern–right?


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