Expert answer:El Plan de Santa Barbara
Expert answer:El Plan de Santa BarbaraPay 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?
epsb.pdf
Unformatted Attachment Preview
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. We
recognize that without a strategic use of education, an edu-
10
cation that places value on what we value, we will not realize
our destiny. Chicanos recognize the central importance of institutions of higher learning to modern progress, in this
case, to the develoP;nent of our community. But we go further: we believe that higher education must contribute to the
formation of a complete man who truly values life and freedom.
For these reasons Chicano Studies represent the total
conceptualization of the Chicano community’ s aspirations that
involve higher education. To meet these ends, the university and college systems of the State of California must
act in the following basic areas:
1) admission and recruitment of Chicano students, faculty, administrators and staff,
2) a curriculum program and an academic major relevant to the Chicano cultural and historical experience,
3) support and tutorial programs
4) research programs,
5) publications programs
6) community cultural and social action centers.
We insist that Chicano students, faculty, administrators
employees, and the community must be the central and deLisive designers and administrators of those programs. We
do so because our priorities must determine the nature
and development of such programs. Only through this policy
can the university and college systems respond efficiently
and justly to a critical reality of this society. Through such
a policy universities and colleges will truly live up to their
credo, to their commitment to diversification, democratization, and enrichment of our cultural heritage and human
community,
We assume the sacrifices and responsibilities inherent
in our commitment. It was in this spirit that we n-#et in
Santa Barbara in mid-April: over one-hundred Chicano Students, faculty, administrators, and community delegates representing the northern, central, and southern regions of La
Alta California, Aztlan. Away from the sensationalism of
the mass media, and from the alarms of self-seeking policicians, we set out to formulate a Chicano plan for higher
education.
Workshops on recruitment, support programs, campus
organizing and the curricular and institutionalizing aspects
of Chicano Studies produced analyses and recommendations.
We never lost sight of the simple fact that these programs
will be effective only to the extent that we can influence decision-making within and without the university and college
11
systems. What follows, El l‘lan dc Santa Ilal-bara, reflects
one critical dimension of the Chicano SWLI:!,$c.
The destiny of our people will be fulfilled. To that end,
we pledge our efforts and take as our credo :l;l;lf .Josc Vasconcelos once said at a time of crisis and hupe:
“At this moment WC do not come to
work for the university, Ijut to demand that
the university work for our
people.”
ORGANIZING
1
AND
INSTITUTING
CHICANO PROGRAMS ON-CAMPUS
Introduction
i
Rd etorical liberalism is omnipresent in higher education
perhaps more so than in other sectors of the society. Nonetheless, the contradiction between rhetoric and reality that
is CQaracteristic of ‘America’ is a feature of the campus,
also. : The existing interests and traditional structures have
no intention of sharing power, providing access, extending
presi$ge and permitting plural participation. Power must
be taken, here, as elsewhere.
The institutionalization*of
Chicano programs is the realizat+on of Chicano power on campus. The key to this power
is found in the application of the principles of self-determination land self-liberation. These principles are defined and
prac$$iced in the areas of control, autonomy, flexibility, and
partrcipation. Often imaginary or symbolic authority is confused with the real. Many times token efforts in program
insti(utionalization
are substituted for enduring constructive
programming. It is the responsibility of Chicanos on campus
to insure dominant influence of these programs. The point
is not to have a college with a program, but rather a Chicano
prog$am at that college.
If Chicanos do not exert dominant influence over the program, better no program at all. For without the requisite
control, Chicano participation provides an ersatz legitimizatio b for the continuance of the pattern of dominant-subordinate relations that characterizes Chicano colonial status
within the larger society. The demand for self-determination in higher education is not a question of puerile power
* Institutionalization is defined as the process by which programs are conceived, structured, and their continuation
and further elaboration secured.
15
discussions but, in this area as in others of community life,
a matter of survival, progress, and dignity. The practice
of self-determination serves best the interest of the Chicano
community and the long range interests of society as a
whole.
But old patterns may persist, the anglo may move to
deny and limit Chicanos, and there will be ‘Mexican-Americans’ to serve him. Chicano faculty and administrators
and even student groups, can function as ‘tio tacos’, the
same as politicians, storemanagers, radio announcers, police officers, ad nauseum. It is all too easy for programs
to be co-opted, for them to function as buffers of denial
and agencies of control; in that case better no program at
all. Yet the colleges and universities, through Chicano programs may serve the community.
The premises for Chicano programs are: that thecolleges/
universities must be a majcr instrument in the liberation
of the Chicano community; colleges/univ@rsities
have a three
fold responsibility: education, research, and public service
to the Chicano community; only by comprehensive programs
instituted and implemented by Chicanos, for Chicanos that
focus on the needs and goals of the community will the larger
purposes of the academic institutions and the interests of
the Chicano community be served. Thqse premises are in
turn local particularizations of a wider system of values
beliefs, ideas,. organizational modes, and commitments t;
which the Chicano is dedicated. One of th’ese that has a direct
bearing on Chicano-University relations ,is, that the concept
of “community” is all inclusive. The $hicanos on campus
are an organic, integral part of the Chicano community.
Among Chicanos on campus there car-$ be no distinctions
or separations because of personal occupational differentiations.
Moreover, the Chicano community on campus is an
extension of the larger community. The base of the Chicanos
on campus is the Chicano community. Participation for the
Chicano means total access to institution& by the total com/
munity.
The primary goals of the various p&grams must be to
serve the interests of the Chicano people through the institutions of higher learning, In education, as in other matters there is one loyalty–the community; one criteria–service to La Raza. In higher education, the thrust is directed
toward the creation of parallel institutions that are controlled by Chicanos serving the interests of the community.
These interests are defined only by Chicanos. Education
can not be isolated from other factors determining the situation of the Chicano in this society.
The base, the strength, of any action on campus depends
on the Chicano community at that campus–employees, students, faculty, and administrators. This base must be well
organized and the group must possess general agreement
as to its orientation before moving to secure,programs. Without a position of strength it will not be able to exercise control over the programs and without unity of goals, the programs would be constantly in jeopardy because of internal
differences. It is no accident that programs that best fulfill
expectations are to be found where the student groups are
Before
strong, more sophisticated, and most demanding.
moving overtly, the Chicano must assess the situation; he
must be organized and committed, otherwise, co-optation
and tokenism will result, The Chicano cannot depend on
the good will and false promises of others. He must recognize that he will secure his rights only to the extent that
he is strong.
i
Initial
Steps
Usually there are three preliminary steps toward the
institutionalization of programs on campus involving the
areas of organization, intelligence and advocation. They
are for the most part political, in fact the whole process
of institutionalization may be considered a political one:
1. Organize a Junta Directiva composed of Chicano students, employees, administrators, faculty and other members
of the community to initiate, organize, direct and supervise
all aspects of the institution’s implementation of its obligation to serve the community, This will be the top policy
and decision making body for the programs.
2. Make a thorough investigation and analysis of the
climate within the institution and the surrounding locality.
Research the legal/theoretical structure of the institution
and assess its actual functional operations.
3. Secure from the institution the commitment that it
will give the highest priority to the needs of the Chicano
community, not because of morals or politics, but because
it has the obligation as a public institution charged with
serving all of society. This is not a novel responsibility
but rather both a past and present one on which the institution has defaulted. The commitment must be clear as
to the seriousness of the institution’s intent in aIlocating
its facilities, personnel and resources to bear on the deplorable conditions that exist for the Chicano community
and it must entail more than a strictly educational aspect.
If the commitment is first made in the form of a verbal and
,
I
16
private understanding between the institution and the Chicano Junta it should be in this form for only as long as
expedient : eventually the relation must be overt and defined.
As pledge of the commitment in higher education a tangible first step is the designation of these programs ‘as Chicano or La Raza, in their descriptive titles. These are
self denoting, affirmative and positive from the perspective
of the Chicano people. These terms, Chicano–La Raza
inherently embody the national and universal philosophical
and ideological values and principles which Chicanos affirm
as a people and that the programs are charged with fulfilling.
Experience in organizing on and off campus suggests nine
principal guidelines to be observed for the creation of satisfactory and viable programs. These fall into the areas of
control, autonomy, participation and responsibility. The guidelines by necessity are expressed in general terms and it is
up to the local groups to apply them to the particular context:
1. Control: Chicanos must exercise maximum control
over all programs initiated. This will be resisted, but without control the program is worthless. Minimum of control
is a simple majority in the governing board, with the Chicano element holding the directorship. Optimum is of course
total control, vertical and horizontal. This is not unrealizable for it has been secured in someprograms. If non Chicano participation is necessary, then the Chicano element
should have the right of nomination and selection of all
participants.
Policy and executive responsibility is to be
held by the Junta; ‘if there is to be a predominant element
within the Junta, it should be the student. This insures
a continuous fresh input and avoids the entrenching of personal interests.
2. Autonomy: The programs at the different phases must
have the niaximum autonomy feasible within the context of
the institution. This applies to both operating procedures as
well as structure, and also to traditional guidelines and
conventions of the institution. For the programs to be effect’vo, independence and wide latitude of operation must
be assured from inception. New programs can not be hampered
i,y old -Yotrictions
TOP
developed for different interests and needs.
Often, as rational for denial of legitimate demands, regulatory and legal limitations are invoked. Often the only
:
answer to this is pressure, until it is clear that for the
sake of larger interests existing regulations shouldbe changed.
In addition to pressure, more politic means for bridging
existing prohibitions can be devised. Once the Chicano programs become operational and their viability- and attractiveness apparent, it is likely that other sectors of the college
or university will endeavor to co-opt and restrict them to
protect their own interests and maximize their area of operation. The Chicano programs must be as free and independent of all existing programs as possible.
I
3. Structure: The administrative unit under which the
Chicano program operates should be the largest subunit
within the institution, which facilitates most the desired
control and autonomy. The structural label is not important, i.e., college, center, dept., etc. What is important
is the freedom. Lines of communication must be direct
to the highest executive officer or body bf the campus,
and independent of existing structural hierarchy. In time,
a top level general administrative position must be secured.
If a designation or structural concept that suits the need
doesn’t exist, invent one.
‘C
4. Organization: Internally the Chicano operation must
be designed for efficiency and harmony. T e program or
programs must be centralized in terms of %!ultimate policy
and executive responsiblity to maintain control, insure coordination and maximize the use of resouices. Essential
to the success of any programs is. the Teduction and/or
elimination of unnecessary friction, duplic%ion, and internicine competition within the program. Co.70rdinating the
program effectively means the harmonizat-&n of relationships with its subcomponents.
5. Flexibility: Flexibility must be built/ into the programs in order to insure sufficient latitude $or a constantly
increasing effectiveness. As the programs unfold, * –perience will dictate adaptations, changes or elir$inations; these
must be anticipated. Moreover, flexibility mdst exist within
the Chicano operation and in its relationships to the larger
institution. Administrative options must be kept open.
6. Finances: Chicano programs must bade a permanent
adequate proportional budgeted allocation of funds from the
institution. In addition, the freedom to seek and obtain funds
independently must be secured. Not abrogating the strictest
accountability, the programs should have the minin- 1 of
restrictions in disposing of these funds. The rnaj”- decisions on expenditures belong to La Junta.
7. Participation and Support: Participation and support
at every level and in any position must be open to all Chi-
19
cano.. __ ,,nould not be restricted by temporary or artificial
status. Participation should include the total Chicano community. Special efforts should be made to include sectors of
the community not usually concerned with campus based
activities. In every case the total community must be constantly informed as to plans and actions on campus a.nd its
active participation and support sought. Emphatically, when
the situation arises that there is need for more support than
rhat provided by on campus Chicano personnel, this support
should be obtained from the Chicano community rather than
from non-Chicano campus groups. This is not saying, reject
all non-Chicano support or participation. Mobilize- it, but
clearly define the quality and quantity of this support and
participation.
8. Staff: Staff for the programs must meet four quali- 4
fications: knowledge and expertise in the area of concern:
experience in the field: sensitivity as a person: and a firm
proven commitment to the goals of the programs and the ’
welfare of the community. Delegated, specific, administra-e
tive responsibility is best vested in those who have an over 1
all conceptual grasp of the programs and its goals. Any i
effort is dependent on the quality of the individuals involved. f
Enfortunately some programs are already being subverted /
by individuals whose commitment to La Raza is questionable. 1
Keep the “tios” and the reactionaries out.
9. Responsibility: Chicano programs demand the highest’standards, the strictest sense of responsibility and the most.’
complete fidelity. This is an integral part of the commitment.&
%!
to the Chicano communitv.
lntewal
Comeonents
A complete program that codifies the college or uni- I!
versity’s obligation in the education, research, …
Purchase answer to see full
attachment
How it works
- Paste your instructions in the instructions box. You can also attach an instructions file
- Select the writer category, deadline, education level and review the instructions
- Make a payment for the order to be assignment to a writer
- Download the paper after the writer uploads it
Will the writer plagiarize my essay?
You will get a plagiarism-free paper and you can get an originality report upon request.
Is this service safe?
All the personal information is confidential and we have 100% safe payment methods. We also guarantee good grades