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Bridge Making Potential in Ana Castillo's So Far from God and the Uag Rdians Amanda Patrick [email protected]

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Bridge Making Potential in Ana Castillo's So Far from God and the Uag Rdians Amanda Patrick Whiteaman@Cwu.Edu Central Washington University ScholarWorks@CWU All Master's Theses Master's Theses Fall 2016 Illustrations of Nepantleras: Bridge Making Potential in Ana Castillo's So Far From God and The uaG rdians Amanda Patrick [email protected] Follow this and additional works at: https://digitalcommons.cwu.edu/etd Part of the Literature in English, North America, Ethnic and Cultural Minority Commons Recommended Citation Patrick, Amanda, "Illustrations of Nepantleras: Bridge Making Potential in Ana Castillo's So Far From God and The uaG rdians" (2016). All Master's Theses. 558. https://digitalcommons.cwu.edu/etd/558 This Thesis is brought to you for free and open access by the Master's Theses at ScholarWorks@CWU. It has been accepted for inclusion in All Master's Theses by an authorized administrator of ScholarWorks@CWU. For more information, please contact [email protected]. ILLUSTRATIONS OF NEPANTLERAS: BRIDGE MAKING POTENTIAL IN ANA CASTILLO’S SO FAR FROM GOD AND THE GUARDIANS A Thesis Presented to The Graduate Faculty Central Washington University In Partial Fulfillment of the Requirements for the Degree Master of Arts Literature by Amanda Patrick November 2016 CENTRAL WASHINGTON UNIVERSITY Graduate Studies We hereby approve the thesis of Amanda Patrick Candidate for the degree of Master of Arts APPROVED FOR THE GRADUATE FACULTY ______________ _________________________________________ Dr. Christine Sutphin, Committee Chair ______________ _________________________________________ Dr. Christopher Schedler ______________ _________________________________________ Dr. Laila Abdalla ______________ _________________________________________ Dean of Graduate Studies ii ABSTRACT ILLUSTRATIONS OF NEPANTLERAS: BRIDGE MAKING POTENTIAL IN ANA CASTILLO’S SO FAR FROM GOD AND THE GUARDIANS by Amanda Patrick November 2016 Chicana literature to date has extensively illustrated the process of identity construction—the development of mestiza consciousness—as the means through which Mexican American females may thwart the agents of oppressive patriarchal authority in their lives. While this highly theoretical and politicized literature has contributed greatly to discussions of identity, agency, and the subjective self, many Chicana authors and activists express concerns regarding the fate of the Chicana/o collective. Some consider the relationship between feminist Chicanas and their more traditional families and communities to be irreconcilable. Using the theories of Gloria Anzaldúa, I argue that the novels So Far from God and The Guardians by Ana Castillo address these concerns regarding the relationship between feminist Chicanas and other members of their home communities. Through unique representations of male characters, of Catholicism, and of socially/politically active Chicanas, these novels demonstrate the importance for inclusive methodologies that bridge across societally constructed divides, in order to create positive change for all. iii ACKNOWLEDGEMENTS First, I would like to give my most sincere thanks and appreciation to Dr. Christine Sutphin who has contributed greatly to my scholarship of feminist and identity studies. As my committee chair, Dr. Sutphin has continuously supported me through this project with patience, providing attentive, thoughtful feedback and suggestions, and committing countless hours of her time to the overall shaping of this project. The theoretical, literary, critical, editorial, and inspirationally positive assistance she contributed to me and to my work cannot be overstated. I would also like to thank the other members of my committee, Dr. Laila Abdalla and Dr. Christopher Schedler for their thought-provoking counsel and overall assistance with my writing and argument formation. I would like to extend my heartfelt appreciation to Dr. Abdalla specifically for helping me formulate an organized approach to this study. I would also like to express my deepest gratitude to Dr. Schedler for sharing with me his own observations and expertise in the Chicana/o genre. I would also like to extend a note of appreciation to Dr. Liahna Armstrong, Dr. Paulus Pimomo, and Dr. Patsy Callaghan for their contributions to my scholarship and writing skills. Finally, I would like to thank Vicki Winegar for her endless assistance to myself and to the English department. iv TABLE OF CONTENTS Chapter Page I SITUATING THE WORKS OF ANA CASTILLO ..................................... 1 II BRIDGING ACROSS GENDER DIVIDES .............................................. 33 III BRIDGING ACROSS POLITICAL AND SPIRITUAL DIVIDES ........... 63 IV BRIDGING ACROSS DISTANCE AND LOSS ..................................... 104 V THE BRIDGING TASKS REMAINING FOR OTHERS ....................... 130 WORKS CITED ....................................................................................... 136 v 1 CHAPTER I SITUATING THE WORKS OF ANA CASTILLO: THE HISTORY AND TRADITIONS OF THE CHICANA LITERARY CANON Ana Castillo’s novels So Far From God (So Far) and The Guardians contribute to a rich canon of literature by Mexican-American women known as Chicana literature. The word “Chicano,” a synonym for “Mexican-American,” is an identifying label that carries significant political nuance. If one utilizes the identity category “Chicano” or “Chicana” to describe him or herself, there is an implicit understanding that this individual takes pride in his or her heritage and is conscious of numerous sociopolitical and historical injustices that have been met by his or her people (Christie and Gonzalez 3). 1 Chicana literature, then, is a politicized genre known for vocalizing feminist, environmental, economic, and cultural concerns. In So Far and Guardians, Castillo contributes to the politics of the canon by adding her own critiques of hegemonic, misogynist society. Castillo’s tactics, however, are far from conventional as her novels contain unique narrative styles and frame new methods for addressing the concerns of Chicana feminism. So Far and Guardians develop narratively through the assemblage of diverse perspectives, and are distinctively composed of a blend of personas and their viewpoints that are both familiar to and divergent from the genre norm. In this paper, I argue that Castillo’s representation of males, of the spiritual beliefs of politicized females, and of the relationship between the individual female and her community, offer new methodologies for personal and societal change that are comprehensive, inclusive, and optimistic. In order to fully grasp the innovative qualities of these 1 I use Chicana/o to discuss the Mexican-American community, or a member of this community, without specifying gender. 2 novels and their contributions to the canon, this introduction provides a detailed examination of the historical and ideological development of Chicana feminist politics, describes the major theoretical contributions made by Chicana authors, and observes theoretical and methodological challenges that have emerged in recent years concerning Chicana activism. In addition, this introduction illustrates how the Chicana literary genre from the 1970s onwards has addressed the sociopolitical and theoretical concerns brought forth by Chicana feminism. By situating Castillo’s work within the context of this politicized literary canon, I elucidate her contributions to the activisms, theories, and methodologies of this genre. Though Chicana theory and literature did not fully emerge as its own distinct genre until the 1970s, it responds to and converses with a wide range of theories and literary works that came before its prime. In 1925, Mexican author José Vasconcelos wrote an important book entitled La Raza Cósmica in which he introduced his vision for the creation of a new world order. In opposition to the attitude of U.S. Anglo and European exceptionalism, and to the argument for the importance of racial purity, Vasconcelos draws attention to the vitality and potential of the mestizo race, the mixed race, of the inhabitants of Central and South America. He claims that in these former Iberian colonies, “we have all the races and all the aptitudes” (39). Due to their ancestral and cultural ties to pre-contact Native American civilizations, to European civilizations, and to many African civilizations, Vasconcelos argues that mestizo peoples are particularly capable of initiating a new era in which the identity categories traditionally used to differentiate humankind will become obsolete. As modernity and globalization assist in the migration and dispersion of mestizo people, he foresees continued intercultural and interracial mixing, the product of which will be the establishment of an entirely new race, the raza cosmica. The astoundingly diverse makings of this race will necessitate that it will “no longer be a race of 3 a single color or particular features” (20). Rather, with the biological contribution of all peoples of the world, he predicts: “What is going to emerge out there is the definitive race, the synthetical race, the integral race, made up of the genius and blood of all peoples and, for that reason, more capable of true brotherhood and a truly universal vision” (20). Speaking of Vasconcelos and his theory of the Cosmic Race, author, critic, and theorist Gloria Anzaldúa notes, “opposite to the theory of the pure Aryan, and to the policy of racial purity that white America practices, his theory is one of inclusivity” (Borderlands 99). As a society composed of such diversity, a diversity impossible to segregate or to stratify as it manifests itself in the
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