Gloria Anzaldua
Gloria E. Anzaldúa was a scholar of Chicana cultural theory, feminist theory, and queer theory. She loosely based her best-known book, Borderlands/La Frontera: The New Mestiza, on her life growing up on the Mexican-Texas border and incorporated her lifelong feelings of social and cultural marginalization into her work.
When she was eleven, her family relocated to Hargill, Texas. Despite feeling discriminated against as a sixth-generation Tejana and as a female, and despite the death of her father from a car accident when she was fourteen, Anzaldúa still obtained her college education. In 1968, she received a B.A. in English, Art, and Secondary Education from Pan American University, and an M.A. in English and Education from the University of Texas at Austin. While in Austin, she joined politically active cultural poets and radical dramatists such as Ricardo Sanchez, and Hedwig Gorski.
After obtaining a Bachelor of Arts in English from the then Pan American University (now University of Texas-Pan American), Anzaldúa worked as a preschool and special education teacher. In 1977, she moved to California, where she supported herself through her writing, lectures, and occasional teaching stints about feminism, Chicano studies, and creative writing at San Francisco State University, the University of California, Santa Cruz, and Florida Atlantic University, among other universities.
(from Wikipedia)
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“At some point, on our way to a new consciousness, we will have to leave the opposite bank, the split between the two mortal combatants somehow healed so that we are on both shores at once and, at once, see through serpent and eagle eyes. -- Borderlands/La Frontera (1987)”
“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, climb down your hair, nor mount you onto the white steed. There is no one who will feed the yearning. Face it. You will have to do, do it yourself.”
“To survive the Borderlands you must live sin fronteras be a crossroads.”
“I sit here before my computer, Amiguita, my altar on top of the monitor with the Virgen de Coatlalopeuh candle and copal incense burning. My companion, a wooden serpent staff with feathers, is to my right while I ponder the ways metaphor and symbol concretize the spirit and etherealize the body. The Writing is my whole life, it is my obsession. This vampire which is my talent does not suffer other suitors. Daily I court it, offer my neck to its teeth. This is the sacrifice that the act of creation requires, a blood sacrifice. For only through the body, through the pulling of flesh, can the human soul be transformed. And for images, words, stories to have this transformative power, they must arise from the human body--flesh and bone--and from the Earth's body--stone, sky, liquid, soil. This work, these images, piercing tongue or ear lobes with cactus needle, are my offerings, are my Aztecan blood sacrifices.”
“Wild tongues can't be tamed, they can only be cut out.”
“I can't seem to stay out of my own way.”
“I am mad - but I choose this madness.”
“Why am I compelled to write?... Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and anger... To become more intimate with myself and you. To discover myself, to preserve myself, to make myself, to achieve self-autonomy. To dispell the myths that I am a mad prophet or a poor suffering soul. To convince myself that I am worthy and that what I have to say is not a pile of shit... Finally I write because I'm scared of writing, but I'm more scared of not writing.”
“Caminante, no hay puentes, se hace puentes al andar. (Voyager, there are no bridges, one builds them as one walks.) ”
“Though we tremble before uncertain futuresmay we meet illness, death and adversity with strengthmay we dance in the face of our fears.”
“I want the freedom to carve and chisel my own face, to staunch the bleeding with ashes, to fashion my own gods out of my entrails...”
“Until I am free to write bilingually and to switch codes without having always to translate, while I still have to speak English or Spanish when I would rather speak Spanglish, and as long as I have to accommodate the English speakers rather than having them accommodate me, my tongue will be illegitimate. I will no longer be made to feel ashamed of existing. I will have my voice: Indian, Spanish, white. I will have my serpent's tongue - my woman's voice, my sexual voice, my poet's voice. I will overcome the tradition of silence.”
“All reaction is limited by, and dependant on, what it is reacting against.”
“By creating a new mythos - that is, a change in the way we perceive reality, the way we see ourselves, and the ways we behave - la mestiza creates a new consciousness. The work of mestiza consciousness is to break down the subject/object duality that keeps her prisoner and to show in the flesh and through the images in her work how duality is transcended. The answer to the problem between the white race and the colored, between males and females, lies in healing the split that originates in the very foundation of our lives, our culture, our languages, our thoughts. A massive uprooting of dualistic thinking in the individual and collective consciousness is the beginning of a long struggle, but one that could, in our best hopes, bring us to the end of rape, of violence, of war.”
“I am an act of kneading, of uniting and joining that not only has produced both a creature of darkness and a creature of light, but also a creature that questions the definitions of light and dark and gives them new meanings.”
“I change myself, I change the world.”
“The struggle is inner: Chicano, indio, American Indian, mojado, mexicano, immigrant Latino, Anglo in power, working class Anglo, Black, Asian--our psyches resemble the bordertowns and are populated by the same people. The struggle has always been inner, and is played out in outer terrains. Awareness of our situation must come before inner changes, which in turn come before changes in society. Nothing happens in the "real" world unless it first happens in the images in our heads.”