El plan de santa barbara

Pay attention to the instructions. Open the file and read only Pages 92 to 94 (when you open the file with adobe it might be page 46 and 47).

What is the goal of El Plan de Santa Barbara?

Do you think these demands have been met by the educational system?

de Santa. Barbara A CHICANO PLAN FOR HIGHER EDUCATION ANALYSES AND POSITFJNS BY THE ” CHICANO COORDINATIN;~ C OU NC f L ” ON HIGHER ED!JCAllON LA CAUSA PUBtiCATlONS OAKLAND :.-’ _ ,ii __ ‘,,_ Copyright 0 by LA CAUSA PUBLICATIONS, INC. ALL RIGHTS RESERVED . ,s,I~ part of this boo& may be used or reproduced in any manner whatsoever without written permission except fn the Cfwe of brref quotations embodied in critical articles and reviews. First Printing: October, 1969 Printed in Alta California de Aztlan CONTENTS MANIFESTO ORGANIZING AND INSTITUTHG CHICANO STUDIES PROGRAMS RECRUITMENT AND ADMISSIONS: A CHICANO POSlTlON SUPPORT PROGRAMS CURRICULUM P O L I T I C A L ACTlON NOTES ON MKHA: CAMPUS ORGANlZlNG A SELECT BIBLIOGRAPH!! THE UNIVERSITY AND THE CHICANO COMMUNITY c APPENDICES CHICANO COORDINATING COMMITTEE ON HIGHER EDUCATION :. I A PROPOSAL FOR A CHICANO STUDIES PROGRAM: ME SANTA$ARBARA MODEL BACHELOR OF ARTS PRkAM: THE SAN FERNANDO MODEL AN ASSOCIATE ARTS DEGREE PROGRAM IN CHICANO STUDIES A CHICANO STUDIES CbRE UST MEXICAN AMERICANSAND THE SCHOOLS CHICANO HISTORY: A COURSE OUTLINE CONTEMPORARY POUTICS OF THE SOUTHWEST: A COURSE OUTUNE MEXICAN AMERlCAN SOCIOlOGYi A COURSE OUTUNE OUTUNE OF A BARRIO CENTER PROGRAM 9 13 24 29 40 * 49 54 63 77 81 92 104 117 122 133 140’ 144 148 154 MANIFESTO POR MI RAZA HABLA EL ESPIRITO For all people, as with individuals, 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 have 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 struggled 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 racisr 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 a dumping grOUn0 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 anz -3litical 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 an ancient truth: that man is never closer to his true self as when he is close to his 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.