Introduction Between Recognition and Revolution 1

NOTES

Introduction Between Recognition and Revolution 1. David A. Hollinger, “Obama, Blackness, and Postethnic America,” The Chronicle for Higher Education 54:25 (February 29, 2008): B7, http: //chronicle.com/free/v54/i25/25b00701.htm. 2. David A. Hollinger, Postethnic America: Beyond Multiculturalism (New York: Basic Books, 1995). 3. Paul Gilroy, Against Race (Cambridge, MA: Harvard University Press, 2000). The quoted phrase is a succinct summary of Gilroy’s project, and it appears on the inside jacket of the hardback book cover. 4. Katherine Q. Seelye, “Obama Wades Into a Volatile Racial Issue,” The New York Times (July 23, 2009), http://www.nytimes.com/2009/07/23 /us/23race.html. 5. Huma Kahn and Jake Tapper, “Newt Gingrich on Twitter: Sonia Sotomayor ‘Racist’, Should Withdraw,” ABC News ( M a y 2 7, 2 0 0 9 ) , h t t p : // abcnews.go.com/Politics/SoniaSotomayor/story?id=7685284&page=1. 6. The extent of this identity thinking is perhaps best represented in Time magazine’s question “Is Obama black enough?” that places more importance on the authenticity of Obama’s racial and cultural identity than on his political policy. See Ta-Nehisi Paul Coates, “Is Obama Black Enough?” Time (February 1, 2007), http://www.time.com/time/ nation/article/0,8599,1584736,00.html. 7. I use the term “Man” in order to reflect Hegel’s language and also to point out the already apparent identity politics that inform his philosophy. Moreover, I employ capitalization for certain key terms that are meant to be absolute concepts capable of assimilating particular realities (very much in line with the identity thinking that Adorno critiques). 8. My use of terms like “Understanding” and “Consciousness” are grounded in Hegel’s philosophy but are equally informed by Alexandre Kojève’s reading of Hegel. See Introduction to the Reading of Hegel, trans. James H. Nichols Jr. (Ithaca: Cornell University Press, 1980). 9. Georg W. F. Hegel, Phenomenology of Spirit, trans. A. V. Miller (New York: Oxford University Press, 1977). 10. Francis Fukuyama, The End of History and the Last Man (New York: Free Press, 1992). 220 NOTES

11. Charles Taylor, Multiculturalism (Princeton: Princeton University Press, 1994). 12. Nancy Fraser and Axel Honneth, Redistribution or Recognition?: A Political- Philosophical Exchange (New York: Verso, 2003). Hereafter cited as RR. 13. Theodor Adorno, Negative Dialectics (New York: Continuum, 1992). 14. Georg W. F. Hegel, The Philosophy of History, trans. J. Sibree (Buffalo: Prometheus Books, 1991). 15. Karl Marx, The Marx-Engels Reader, ed. Robert C. Tucker (New York: W. W. Norton, 1978). 16. Louis Althusser, Lenin and Philosophy, trans. Ben Brewster (New York: Monthly Review Press, 1971). 17. Slavoj Žižek, The Sublime Object of Ideology (New York: Verso, 1989). 18. Slavoj Žižek, “Psychoanalysis and Post-Marxism: The Case of Alain Badiou,” The South Atlantic Quarterly (Durham: Duke University Press, Spring 1998). 19. Jacques Lacan, Écrits, trans. Alan Sheridan (New York: W. W. Norton, 1977). 20. Alain Badiou, Theoretical Writings, trans. Ray Brassier and Alberto Toscano (New York: Continuum, 2004). 21. Alain Badiou, Being and Event, trans. Oliver Feltham (New York: Continuum, 2005). 22. The following Hasse diagram is a visual representation of this principle. Any entity or group of entities x, y, z—despite their unique and apparent differences—shares the same originating point in the void of the empty set:

{x,y,z}

{x,y} {x,z} {y,z}

{x} {y} {z}

{Ø}

As the diagram illustrates, although all the elements belong to Ø, Ø is not included in their respective individual or collective presentation. In fact, being uncountable, the empty set is repressed so that it does not NOTES 221

have to be included; its presence undermines the oneness of identity, highlighting the fact that being is always founded on non-being. 23. In the previous example of the university, such an event could be equated with the student uprisings in campuses across the world in 1968, from Mexico City to Paris. Such uprisings were made possible by students who embodied the void of those institutional situations; these students felt that they belonged to the university but did not count, and thus their protests interrupted the normal operations of the situation, calling into question the very purpose and function of the university. I examine the parallels between the 1968 uprisings and the Chicano/a revolutionary subject in Chapters 3 and 5. 24. Galileo Galilei, Galileo on the World Systems: A New Abridged Translation and Guide, trans. Maurice A. Finocchiaro (Berkeley: University of California Press, 1997). 25. Alain Badiou, Ethics: An Essay on the Understanding of Evil, trans. Peter Hallward (New York: Verso, 2001).

Chapter One Epic Aspirations: I Am Joaquín and the Creation of Chicano Subjectivity 1. Ernesto B. Vigil, The Crusade for Justice (Madison: University of Wisconsin Press, 1999). 2. Rodolfo Gonzales, Message to Aztlán (Houston: Arte Público Press, 2001). Hereafter parenthetically cited as MA. 3. Anaya Rudolfo and Francisco Lomeli, eds., “El Plan Espiritual de Aztlán,” in Aztlán: Essays on the Chicano Homeland (Albuquerque: University of New Mexico Press, 1989). 4. David Conde, “Rodolfo (Corky) Gonzales,” in Dictionary of Literary Biography (Detroit: Gale Research, 1992). 5. Rodolfo Gonzales, I Am Joaquín / Yo Soy Joaquín: An Epic Poem (New York: Bantam Books, 1972). Hereafter parenthetically cited as IAJ. 6. Juan Bruce-Novoa, Chicano Poetry: A Response to Chaos (Austin: University of Texas Press, 1982). Hereafter parenthetically cited as CP. 7. Cordelia Candelaria, Chicano Poetry: A Critical Introduction (Westport: Greenwood Press, 1986). 8. Wilson Neate, Tolerating Ambiguity (New York: Peter Lang, 1998). 9. Alfred Arteaga, Chicano Poetics (Cambridge: Cambridge University Press, 1997). 10. Page DuBois, “ ‘An Especially Peculiar Undertaking’: Alice Notley’s Epic,” in differences: A Journal of Feminist Cultural Studies 12:2 (2001). 11. Mikhail Bakhtin, The Dialogic Imagination, ed. Michael Holquist, ed. and trans. Vadim Liapunov, trans. Kenneth Brostrom (Austin: University of Texas Press, 1981). 12. T. S. Eliot. The Complete Poems and Plays (New York: Harcourt, Brace and World, 1952). 222 NOTES

13. Elizabeth Jacobs, Mexican American Literature (New York: Routledge, 2006). 14. José Limón, Mexican Ballads, Chicano Poems (Berkeley: University of California, 1992). 15. Franz Kafka, The Trial, trans. Willa and Edwin Muir (New York: Schocken Press, 1968). 16. Slavoj Žižek, The Sublime Object of Ideology (New York: Verso, 1989). 17. Consider what Hegel has to say about Africans and their lack of higher understanding: “The characteristic feature of the Negroes is that their consciousness has not yet reached an awareness of any substantial objec- tivity—for example, God or the law—in which the will of man could participate and in which he could become aware of his own being. The African, in his undifferentiated and concentrated unity, has not yet suc- ceeded in making this distinction between himself as an individual and his essential universality, so that he knows nothing of an absolute being which is other and higher than his own self. Thus, man as we find him in Africa has not progressed beyond his immediate existence . . . All our observations of African man show him living in a state of savagery and barbarism, and he remains in this state to the present day” (Eze 127). See Hegel’s “Race, History, and Imperialism” in Emmanuel Eze’s Race and the Enlightenment (Cambridge: Blackwell, 1997). 18. Georg Lukács, Theory of the Novel (Cambridge, MA: MIT Press, 1994). 19. As Bruce-Novoa notes, the representation of Juárez is particularly selec- tive: “[This] image of Juárez is that of Mexican propaganda and popular tradition and is not factual. Juárez’s attempts to link Mexico and the United States, which he admired, are ignored, as well as the failure of his reforms. This is an excellent example of the poem’s uncritical utilization of standard Mexican nationalistic imagery, its appeal to the clichés of Mexican populism, perpetuating stereotypical imagery, while using it to establish a Chicano heritage” (Bruce-Novoa 56). 20. Theodor Adorno, Notes to Literature, vol. 1, trans. Shierry Weber Nicholson (New York: Columbia University Press, 1991). 21. Adorno considers this perpetual regress/progress dynamic between reason and barbarism to be the central unthought contradiction of the Enlightenment. Both Horkheimer and Adorno view modern civilization as participating in mythic practices, nowhere more apparent than in the fetishistic logic—a thinking characterized by a principle of inter- changeability-through-sacrifice—underlying commodity exchange: “Enlightenment is totalitarian. [It] has always regarded anthropomor- phism, the projection of subjective properties onto nature, as the basis of myth . . . For the Enlightenment, only what can be encompassed by unity has the status of an existent or an event; its ideal is the system from which everything and anything flows . . . The same equations gov- ern bourgeois justice and commodity exchange . . . Bourgeois society is ruled by equivalence. It makes dissimilar things comparable by reduc- ing them to abstract quantities” (4). See Max Horkheimer and Theodor NOTES 223

Adorno’s Dialectic of Enlightenment (Stanford: Stanford University Press, 2002). 22. Again, my argument is that the form of the poem relies on an identity thinking that is structurally characteristic of fascistic movements. This is not meant to suggest that Chicano nationalism was itself fascist, but rather that the identity thinking underlying the politics of the movement aligned it with an ideologically fascistic mentality. 23. Fredric Jameson, Postmodernism or the Cultural Logic of Late Capitalism (Durham: Duke University Press, 1992).

Chapter Two The Multicultural Turn: New Mestiza Subjectivity in Late Capitalist Society 1. Angie Chabram-Demersesian and Rosa Linda Fregoso observe that “authoritative movement discourses failed to acknowledge the partiality of representation, the fact that it is an artifice and a social construction, and that ‘Chicano’ representations did not even encompass the com- plexity of Chicana/o cultural and social identities. What was glaringly absent from these Chicano movement representations were women’s and working-class forms and practices, and alternative sexual identities” (28). See their essay “Chicana/o Cultural Representations: Reframing Alternative Critical Discourses” in The Chicana/o Cultural Studies Reader (New York: Routledge, 2006). This text is hereafter parenthetically cited as CCSR. 2. For an example of Third World Feminist scholarship, see the collec- tion of essays entitled Third World Women and the Politics of Feminism, ed. Chandra Talpade Mohanty, Ann Russo, and Lourdes Torres (Bloomington: Indiana University Press, 1991). This text is hereafter parenthetically cited as TWWPF. 3. Cherríe Moraga and Gloria Anzaldúa, eds., This Bridge Called My Back: Writings by Radical Women of Color (New York: Kitchen Table, Women of Color Press, 1983). 4. Alvina Quintana, Home Girls: Chicana Literary Voices (Philadelphia: Temple University Press, 1996). 5. David A. Hollinger, Postethnic America: Beyond Multiculturalism (New York: Basic Books, 1995). 6. Many corporations became aware of the untapped financial possibilities present in ethnic markets during the period in question. Consider, for example, the reply that Sonia Maria Green, Director of U.S. Hispanic Marketing for Avon, gives in response to the question “What are the opportunities you see out there for mainstream marketers going into ethnic marketing?”: “It’s just dollars. Avon wouldn’t be doing this if it weren’t going to positively impact the bottom line, or cash flow. We expect to make money. The P & L [profit and loss] for my activities in my department is going to show some growth and return on investment. 224 NOTES

Plus, it’s a win-win situation for the company and the Hispanic community” (see Marlene Rossman’s Multicultural Marketing [New York: AMACOM, 1994], 77–78). Apart from unabashedly describing the pri- mary motivation for ethnic marketing as strictly financial and profit- based, Green’s remarks also reflect a naive sociopolitical perspective in equating financial diversification with recognition, as if the economic gain for multicultural-conscious companies was also somehow benefi- cial to the community (a “win-win”). Though diversification in prod- ucts and approaches can be justified as progressive in certain instances, it is the totalistic labeling of such programs as unproblematically benefi- cial that becomes ideologically suspect. For a more in-depth analysis of Hispanic or ethno-centered marketing, see Arlene Dávila’s “Ethnicity, Fieldwork, and the Cultural Capital that Gets Us There: Reflections from U.S. Hispanic Marketing” in I Am Aztlán: The Personal Essay in Chicano Studies, edited by Chon A. Noriega and Wendy Belcher (Los Angeles: UCLA Chicano Studies Research Center Press, 2004). 7. It seems that, whether in economics, philosophy, or cultural practice, the rule of the period very much mirrored Derrida’s notion of différance, that hybrid (non)concept/(non)word that simultaneously suggests both difference and deferral. In economics, différance materialized as diversification in markets and investments while deferring payment in the form of credit—a practice that usually collapses in a spectacle of fraud, as demonstrated by Enron and the more recent U.S. banking crisis; cultur- ally, différance took the form of a multiculturalism that promoted the recognition of difference even as it deferred any gesture toward repara- tions for historical wrongs. This is the type of multiculturalism that has visibly culminated in George W. Bush’s administration, with individu- als such as Condoleezza Rice, Colin Powell, and Alberto Gonzales all holding prominent government positions—and thus representative of some sort of progress—even while distancing themselves from, if not directly sabotaging, any real advancement toward social justice. 8. For example, Jameson, in Postmodernism, draws parallels between the rise of postmodernism or late capitalism and what he terms the “new social movements”: “[The] new social movements and the newly emergent global proletariat both result from the prodigious expansion of capitalism in its third (or ‘multinational’) stage; both are in that sense ‘postmodern,’ at least in the terms of the account of postmodernism offered here” (319). In The Condition of Postmodernity, David Harvey also ana- lyzes the intersection of postmodern culture and advanced capitalism, finding the valorization of “difference, ephemerality, spectacle, fashion, and the commodification of cultural forms” central to the postmodern condition (156). 9. Wilson Neate, Tolerating Ambiguity (New York: Peter Lang, 1998). 10. Maria Antònia Oliver-Rotger, Battlegrounds and Crossroads: Social and Imaginary Space in Writings by Chicanas (New York: Rodopi, 2003). Also see Yvonne Yarbo-Bejarano’s “Gloria Anzaldúa’s Borderlands/La NOTES 225

Frontera: Cultural Studies, ‘Difference,’ and the Non-Unitary Subject” in The Chicana/o Cultural Studies Reader, ed. Angie Chabram-Demersesian (New York: Routledge, 2006). 11. Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza (San Francisco: Aunt Lute Books, 1987). For Saldívar-Hull’s Introduction, see the second edition (1999). All references to this text are for the 1999 version. 12. Yarbo-Bejarano, for example, notes that “Mexicanists and historians may have good reason to be disgruntled at Anzaldúa’s free handling of pre-Columbian history” (Chabram-Demersesian 87). 13. Edén E. Torres, Chicana Without Apology: The New Chicana Cultural Studies (New York: Routledge, 2003). 14. See Lourdes Torres’s “The Construction of the Self in U.S. Latina Autobiographies,” in Third World Women and the Politics of Feminism (Bloomington: Indiana Univeristy Press, 1991). 15. Sonia Saldívar-Hull, Feminism on the Border: Chicana Gender Politics and Literature (Berkeley: University of California Press, 2000). 16. Norma Alarcón, “Anzaldúa’s Frontera: Inscribing Genetics,” in Displacement, Diaspora, and Geographies of Identity, ed. Smadar Lavie and Ted Swedenburg (Durham: Duke University Press, 1996). 17. Other poems in Borderlands that address the politics and economics of Anglo-American racism include “El sonavabitche” (146) and “We Call Them Greasers” (156). 18. Claude Lévi-Strauss, The Savage Mind (Chicago: University of Chicago Press, 1966). 19. Max Horkheimer and Theodor Adorno, Dialectic of Enlightenment, trans. Edmund Jephcott (Stanford: Stanford University Press, 2002). 20. Jacques Lacan, The Seminar of Jacques Lacan, Book VII (The Ethics of Psychoanalysis), ed. Jacques-Alain Miller, trans. Dennis Porter (New York: W. W. Norton, 1997). 21. Walt Whitman, Leaves of Grass, ed. Jerome Loving (New York: Oxford University Press, 1990). 22. For a comprehensive study of Whitman’s poetic subjectivity, see Tenney Nathanson, Whitman’s Presence: Body, Voice, and Writing in Leaves of Grass (New York: New York University Press, 1992). 23. See Herbert Marcuse’s Eros and Civilization: A Philosophical Inquiry Into Freud (Boston: Beacon Press, 1974) as well as An Essay on Liberation (Boston: Beacon Press, 1969). 24. Rosi Braidotti, Transpositions: On Nomadic Ethics (Malden: Polity Press, 2006). 25. Denise A. Segura and Patricia Zavella, eds., “Introduction” to Women and Migration in the U.S.-Mexico Borderlands: A Reader (Durham: Duke University Press, 2007). 26. Gloria Anzaldúa and AnaLouise Keating, eds., “(Un)natural bridges, (Un)safe spaces,” in this bridge we call home: radical visions for transformation (New York: Routledge, 2002). 226 NOTES

Chapter Three The Structuralist (Re)Turn: Embodied Agency in Chicano/a Poetics 1. This is not meant to suggest that narrative forms of expression cannot be experimental. Marcial Gonzales’s 2009 study of narrative form in Chicano/a literature addresses this issue. 2. These parallels are also addressed in Chapter 4. 3. Luc Ferry and Alain Renaut, French Philosophy of the Sixties: An Essay on Antihumanism (Amherst: University of Massachusetts Press, 1990). 4. Louis Althusser, Lenin and Philosophy (New York: Monthly Review Press, 1971). This text is hereafter parenthetically cited as LP. 5. Throughout this study, I use the terms “practice” and “praxis” interchangeably. The latter term is simply meant as an extension of the for- mer, literally as “the practical application of a theory.” 6. Consider Kenneth Libbey’s description of the “party’s” response to May 1968: During the 1968 rising, the party was acutely embarrassed by the actions of the student revolutionaries. It was concerned pri- marily with two things: the threat to its own leading role in the working-class movement, and the reaction of public opinion when the revolt had expended itself . . . [The thinking was that a] premature outburst may be psychologically satisfying for a time, but if society is not ready for it, the working-class movement is set back and the risk of a military coup from the right is always present . . . the party’s fears about the reaction of public opinion proved to be well-founded. The students did squander the early sympathy they attracted as the provocative efforts of the hard core became apparent. The enthusiasm for the strike movement, remarkable in its initial contagious effect, did expire as living conditions deteriorated. And the forces of reaction did apparently flirt with a military solution. See Libbey’s “The French Communist Party in the 1960s: An Ideological Profile,” Journal of Contemporary History 11:1 ( January 1976): 153–154. 7. Louis Althusser, For Marx, trans. Ben Brewster (New York: Verso, 1996). This text is hereafter parenthetically cited as FM. 8. It is important to note that much of Althusser’s critique of humanism stems from the de-Stalinization program introduced by Nikita Khrushchev at the Twentieth Party Congress in 1956. Althusser inter- preted this historic change as evidence of bourgeois liberalism within the Communist Party, defining it as “socialist humanism,” a term he used with particular cynicism. 9. Later on, Althusser restricted the break to Marx’s Critique of the Gotha Programme and Notes on Wagner. See “Preface to Capital,” in Lenin and Philosophy, p. 94. 10. Mark Poster, “Althusser on History without Man,” Political Theory 2, no. 4 (November 1974): 393–409. NOTES 227

11. Louis Althusser, Essays on Ideology (London: Verso, 1984). This text is hereafter parenthetically cited as EI. 12. Louis Althusser, Philosophy of the Encounter: Later Writings, 1978–1987, ed. François Matheron and Oliver Corpet, trans. G. M. Gorshgarian (New York: Verso, 2006). This text is hereafter parenthetically cited as PELW. 13. The question of whether or not thinking is a form of action continues to be debated among philosophers, psychologists, and cognitive scientists. For a current study on the topic, see Derek Melser’s The Act of Thinking (Cambridge, MA: MIT Press, 2004). 14. Herbert Marcuse, An Essay on Liberation (Boston: Beacon Press, 1969). 15. Juan Bruce-Novoa, Chicano Poetry: A Response to Chaos (Austin: University of Texas Press, 1982). 16. Alurista, Return: Poems Collected and New (Ypsilanti: Bilingual Press, 1982). 17. Alurista, Spik in Glyph? (Houston: Arte Público Press, 1981). 18. The term “antiabsorptive” refers to the poetics of defamiliarization, critical reflection, and political engagement promoted by Charles Bernstein and other Language poets. For an expanded definition of the term, see Bernstein’s “Artifice of Absorption,” A Poetics (Cambridge, MA: Harvard University Press, 1992). 19. Juan Bruce-Novoa, Retrospace: Collected Essays on Chicano Literature (Houston: Arte Público Press, 1990). 20. As seen on July 8, 2009 at http://www.nationalpoetryseries.org/. 21. Conversation with author on July 19, 2008. 22. Leonard Schwartz, “Rodrigo Toscano in Conversation with Leonard Schwartz.” Jacket 28, October 2005, http://jacketmagazine.com/28/ schw-tosc.html (accessed July 8, 2009). 23. Rodrigo Toscano, Partisans (Oakland: O Books, 1999). 24. Rodrigo Toscano, Collapsible Poetics Theater (Albany: Fence Books, 2008). This text is hereafter parenthetically cited as CPT. 25. Cathy Park Hong, “Rodrigo Toscano’s Collapsible Poetics Theater and Other Poetic Concerns,” Harriet: A Blog from the Poetry Foundation, http://www.poetryfoundation.org/harriet/2009/01/rodrigo-toscanos- collapsible-poetics-theater-and-other-poetic-concerns (accessed July 14, 2009).

Chapter Four Universalism and the Identity Politics of American Democracy: Oscar “Zeta” Acosta and the Dialectics of (Mis)Recognition 1. Alain Badiou, The Century, trans. Alberto Toscano (Malden: Polity Press, 2007). This text is hereafter parenthetically cited as Century. 2. Francis Fukuyama, The End of History and the Last Man (New York: Free Press, 1992). See my analysis of Fukuyama’s argument in the Introduction to this book. 228 NOTES

3. Louis Gerard Mendoza, Historia: The Literary Making of Chicana and Chicano History (College Station: Texas A & M University Press, 2001). 4. Oscar Acosta, The Autobiography of a Brown Buffalo (New York: Vintage Books, 1989). This text will hereafter be parenthetically cited as ABB. 5. As Mendoza states, “Reading Acosta’s unpublished writings reinforces for the reader the deeply entrenched nature of his anxieties and frustra- tions in a way that perhaps we can only appreciate with the distance of time. Acosta’s preoccupations with his identity, sexuality, disempower- ment, and legitimacy become even more painfully evident in his pri- vate writings . . . for these writings illustrate that Acosta’s struggles with his identity and his search for community were a lifelong process, not merely literary hype” (206). 6. Oscar Acosta, “Autobiographical Essay,” in Uncollected Works, ed. Ilan Stavans (Houston: Arte Público Press, 1996). This text will hereafter be parenthetically cited as UW. 7. Stavans mentions that Acosta’s sense of “discipline and responsibility” were “two values both his [Acosta’s] father and the army had over- stressed” (Stavans 43). See Ilan Stavans’s Bandido: Oscar “Zeta” Acosta and the Chicano Experience (New York: HarperCollins, 1995). 8. The contradictions resulting from sexism in Acosta’s writings have been addressed by such notable critics as Carl Gutiérrez-Jones, Marta Sánchez, and Louis Mendoza. 9. The symbolically overdetermined nature of a white woman in an inter- racial or interethnic relationship is a common theme in American literature. Authors who have explored this theme include Richard Wright, William Faulkner, Malcolm X, Eldridge Cleaver, Ernest Hemingway, N. Scott Momaday, and Ralph Ellison. 10. It is also important to note that Acosta views all females as mediators of recognition, but he considers white females as particularly overdetermined with recognition potential. He even acknowledges that this transference-fantasy may constitute the beginning of his “downfall.” Recalling a conversation with “the most popular kid in school,” Acosta describes how his willingness to treat women as sexual objects laden with recognition potential contributed to his demise: “He was the horn- iest guy I ever knew . . . I remember the first time I introduced him to my girlfriend, Nita, he said, ‘Man, I’d eat her box right now.’ I thought that was funny as hell his saying that to her boyfriend. It made me feel big . . . it makes the guy feel big cause he’s got something the other fellow wants, but it’s still no class. The dumb thing is that the jerk of a lover takes it as a compliment. How strange that that was the beginning of my downfall” (UW 49). Acosta here admits to the pleasures of recognition offered by female companionship, and confesses the privileging of this recognition value over the individual humanity of his female partners. 11. For further explication on this aspect of the Hegelian dialectic, see Alexandre Kojève’s Introduction to the Reading of Hegel, trans. James H. Nicholes Jr. (Ithaca: Cornell University Press, 1991). NOTES 229

12. Marta Sánchez offers a reading of Acosta’s use of “nigger” and “Indian” in this scene. See her analysis of Acosta-as-trickster in “Shakin’ Up” Race and Gender (Austin: University of Texas Press, 2005). 13. Burton Moore, Love and Riot: Oscar Zeta Acosta and the Great Mexican American Revolt (Mountain View: Floricanto Press, 2003). 14. Acosta’s dependency on women was no secret, even to him. Consider the following passage from a letter to his wife Betty Daves: “You know you have fed my ego so much these past seven months by being the per- fect wife and mother that I’m getting so dependent on you and Marco that I can’t even wash dishes . . . You know how I have been the prover- bial Oedipal looking for a replacement, how I used to always say, but my mommie used to have my clothes ready, my mommie used to feed me, my mommie used to clean my breaches, etc . . . Well, it’s true . . . And when a woman can do this for a man, then that man can, and does, become dependent on her.” See The Oscar Zeta Acosta Papers, 1936–1990 (University of California, Santa Barbara. Davidson Library, Department of Special Collections. California Ethnic and Multicultural Archives: B2, F9). 15. Stavans refers to Betty Daves’s (Acosta’s wife) description of his mental state during this period: “He obviously was frustrated, depressed, disap- pointed with himself . . . Since early on he had nourished titanic dreams: to write the Great American Novel, to become the Great American Lawyer, to be known and applauded” (Stavans 44). 16. David Harvey, The Condition of Postmodernity (Cambridge: Blackwell, 1990). 17. Acosta was, in fact, institutionalized a second time during this period. In a letter to Betty Daves, Acosta’s psychiatrist, Dr. William Serbin, describes Acosta’s therapeutic progress as follows: “He has been able to renounce a previous abundance of self—and eventually self-destruc- tive—needs in favor of the more difficult and rewarding goals of regular work, self-respect and emotional maturity. His tolerance of frustration and disappointment has markedly increased; more important, he is involved in being of service to others” (Stavans 45). This psychiatric evaluation offers an ironic but concise description of Acosta’s general ideological development from a recognition politics viewpoint to a non- identity-based revolutionary position. 18. Oscar Acosta, The Oscar Zeta Acosta Papers, 1936–1990 (University of California, Santa Barbara. Davidson Library, Department of Special Collections. California Ethnic and Multicultural Archives: B1, F13). References to archival materials will hereafter be cited parenthetically as “OZA Archive” with the box and folder information included. 19. Mary Romero, “Brown Is Beautiful,” Law & Society Review, March 2005, p. 216. 20. Ian F. Haney López, Racism on Trial: The Chicano Fight for Justice (Cambridge: Belknap Press of Harvard University Press, 2003). In Rethinking the Borderlands (Berkeley: University of California Press, 230 NOTES

1995), Carl Gutiérrez-Jones also offers insight into the legal themes present in Acosta’s work, as does Ramón Saldívar in Chicano Narrative (Madison: University of Wisconsin Press, 1990). 21. In Badiou’s philosophy, as in set theory, belonging is distinguished from inclusion: “One cannot underestimate the conceptual importance of the distinction between belonging and inclusion” (Being and Event 82). Whereas belonging refers to the elements counted in a situation, inclusion refers to the multiple subsets that make up the elements or members of a situation. Accordingly, not everything that is included in a set or situation is counted as belonging to the set. 22. Mendoza makes a similar distinction between identity politics and Acosta’s use of identity in his critique of the legal system. Whereas identity politics centers on recognition and inclusion, Acosta’s defense, although seemingly similar, actually uses the exclusion of Chicano/as as a means of highlighting the structural privileging of particular identities. Thus, rather than calling for recognition in the traditional sense, Acosta demanded a recognition of identity, defining it less in terms of self-worth and more as a basis for exclusion: “Identity thus functions as a social marker and, in some instances, as a register of political affiliation. In the case of the East L.A. Thirteen, the establishment of a legally rec- ognized ethnic identity is of paramount importance for demonstrating discrimination on the part of the justice system. Identity becomes a basis for action, not just an existential question” (206). 23. López quotes this passage, written by Acosta in the third person, from the Chicano newspaper La Raza. López gives the following citation: Zeta, “The East Los 13 Are Ready,” La Raza, 12 (October 15, 1968). 24. It is important to note that Acosta, though the central figure in these hearings, did not work alone on this case. The National Lawyer’s Guild and the American Civil Liberties Union, for example, presented a First Amendment defense case on behalf of the East L.A. Thirteen (López 30), which “ultimately prevailed” over Acosta’s Equal Protection defense. As López notes, Acosta and the defendants, who were also aided by the La Raza Law Students Association, chose the discrimination defense even though it had less likelihood of success because of the “political message and explosive impact it promised to deliver” (32). This fact underscores Acosta’s desire to undermine the systemic exploitation of racist identity politics. 25. Oscar Acosta, The Revolt of the Cockroach People (New York: Vintage Press, 1989). All references to this text will hereafter be cited parenthetically as RCP. 26. Frederick Luis Aldama, Postethnic Narrative Criticism (Austin: University of Texas Press, 2003). Aldama, in addition to highlighting Acosta’s manipulation of literary form, notes the desire for recognition present in Acosta’s writings, but centers more on Acosta’s use of magical-realism as a means of resisting the conventional expectations surrounding ethnic autobiography. Saldívar also offers a formalist analysis of Acosta’s novels NOTES 231

in Chicano Narrative, where he focuses on the nature of satire, fragmentation, and chaos in Acosta’s work. Saldívar’s approach is later developed in relation to the theme of the carnivalesque in Michael Hames-García’s “Dr. Gonzo’s Carnival: The Testimonial Satires of Oscar Zeta Acosta” (American Literature 72:3 [September 2000]). Marcial González adds to this emerging formalist tradition by showing how Acosta’s paratactic style confronts the effects of late capitalist fragmentation. See González’s Beyond Reification: Chicano Novels and the Politics of Form (Ann Arbor: University of Michigan Press, 2009). 27. In this regard, my reading is closely aligned with Mendoza’s approach: “The plot of Revolt is generated by the protagonist’s search for story material. Buffalo Zeta Brown seeks out the Chicano Militants with this interest in mind, but he is solicited into Movement activities as a legal and political representative, and his commitment to la causa intensifies as he grapples with police, politicians, judges, and priests . . . Besides serving as documentation of the various political and legal activities of Chicanas/os in Los Angeles during this era, these momentous occasions also serve to illustrate the development of the protagonist’s understanding of himself and the formation of his political consciousness” (206). 28. The St. Basil Twenty-One case involved protests outside of St. Basil Catholic Church on Christmas Eve, 1969. The protests concerned the lack of funding and services made available to the Mexican community. Upon being locked out, Chicana/os forcefully entered the Church, which lead to confrontations with undercover agents who were posing as ushers and protestors. The incident led to twenty-one arrests, includ- ing that of civic leader Ricardo Cruz. 29. Rosi Braidotti, Transpositions: On Nomadic Ethics (Malden: Polity Press, 2006). 30. Peter Hallward, Badiou: A Subject to Truth (Minneapolis: University of Minnesota Press, 2003). 31. Newton, in fact, promised to testify as a character witness for “Corky” Gonzales during his trial—Acosta “thought it would be a great show of unity”—only to refuse when the moment arrived (UW 10–11). 32. The radical democratic universality of the cockroach is also reminis- cent of Subcomandante Marcos’s famous response to the question of his own identity: “Marcos is gay in San Francisco, black in South Africa, an Asian in Europe, a Chicano in San Ysidro, an anarchist in Spain, a Palestinian in Israel . . . a Jew in Germany . . . a housewife alone on Saturday night in any neighborhood in any city in Mexico . . . a peasant without land, an unemployed worker . . . and, of course, a Zapatista in the mountains of southeast Mexico. So Marcos is a human being, any human being, in this world. Marcos is all the exploited, marginalized and oppressed minorities, resisting and saying, ‘Enough’!” (116). See The Zapatista Reader (Tom Hayden, ed., New York: Thunder’s Mouth Press/Nation Books, 2002). Of particular interest is Naomi Klein’s essay, “The Unknown Icon,” which addresses the question of Marcos’s 232 NOTES

mask and its function as mirror, as well as his capacity to lead while remaining an antileader (or anti-icon). 33. See the Introduction in this book for an analysis of pleasure and recognition. 34. Jacques Lacan, Écrits, trans. Alan Sheridan (New York: W. W. Norton, 1977).

Chapter Five Universality at the Margins: Cecile Pineda’s Face and the Horrific Truth of Non-Identity 1. Juan Bruce-Novoa, “Face to Face: An Introduction,” Face (San Antonio: Wings Press, 2003), xix. 2. The universalism proclaimed by the U.S. government, for example, is visibly ideological in nature. Consider the following excerpt from President Bush’s speech during a visit to Mongolia in 2005: “And like the ideology of communism, the ideology of Islamic radical- ism is destined to fall because the will to power is no match for the universal desire to live in liberty.” “President Discusses Freedom and Democracy in Ulaanbaatar, Mongolia,” http://www.whitehouse.gov/ news/releases/2005/11/20051121.html (accessed May 30, 2007). Here, the “universal desire to live in liberty” is meant as a justification for the invasion of Iraq. 3. Cecile Pineda, Face (San Antonio: Wings Press, 2003). This text is hereafter parenthetically cited as Face. 4. Walter H. Sokel, “Kafka as a Jew,” New Literary History 30 (Autumn 1999). 5. I will use race and ethnicity interchangeably throughout this chapter, fully aware of the problems involved when doing so. I do this because, as evident in the texts I reference, Chicana/o identity—as well as Hispanic and Latino/a—is often described both in terms of ethnicity and race. 6. John M. Reilly, “Criticism of Ethnic Literature: Seeing the Whole Story,” MELUS 5 (Spring 1978). 7. David Palumbo-Liu, ed., The Ethnic Canon: Histories, Institutions and Interventions (Minneapolis: University of Minnesota, 1995). 8. David E. Johnson, “Face Value (An Essay on Cecile Pineda’s Face),” Americas Review 19 (Summer 1991). 9. Marcial González, Beyond Reification: Chicano Novels and the Politics of Form (Ann Arbor: University of Michigan Press, 2009). 10. Barbara Rodriguez, Autobiographical Inscriptions: Form, Personhood, and the American Woman of Color (New York: Oxford University Press, 1999). 11. “A Man Reconstructs His Own Face,” San Francisco Chronicle (April 21, 1977): 1, 12. NOTES 233

12. Emmanuel Levinas, Ethics and Infinity, trans. Richard Cohen (Pittsburgh: Duquesne University Press, 1985). 13. See the Introduction in this book for more on Badiou’s philosophy, spe- cifically his notion of the count, the one, and the void. 14. See Daniel T. O’Hara’s “Figures of the Void: On the Subject of Truth and the Fundamentalist Imagination,” Boundary 2: An International Journal of Literature and Culture 33 (Spring 2006): 61–76. 15. Jacques Lacan, Écrits, trans. Bruce Fink (New York: W. W. Norton, 2002). 16. Helio’s violent behavior toward Lula, however, could easily qualify as a case of aggressive transference. 17. Alain Badiou, Being and Event, trans. Oliver Feltham (New York: Continuum, 2006). Subsequent references to this text are cited parenthetically as Being. 18. Julia Kristeva, Powers of Horror: An Essay on Abjection, trans. Leon S. Ruediez (New York: Columbia University Press, 1982). 19. Emmanuel Levinas, Outside the Subject, trans. Michael Smith (London: Athlone Press, 1993). 20. Alain Badiou, Theoretical Writings, trans. Ray Brassier and Alberto Toscano (New York: Continuum, 2004). This text is hereafter parenthetically cited as TW. 21. Alain Badiou, Ethics: An Essay on the Understanding of Evil, trans. Peter Hallward (New York: Verso, 2001). 22. Jacques Lacan, The Four Fundamental Concepts of Psychoanalysis: The Seminar of Jacques Lacan Book XI, trans. Alan Sheridan (New York: W. W. Norton, 1981). 23. See, for example, the end to The Unnameable, as well as the many references to “going on” in Waiting for Godot.

Conclusion “Beckett is a Chicano!”: Antihumanist Universality in Chicano/a Literary Studies 1. Marjorie Perloff, “Presidential Address 2006: It Must Change,” PMLA 122:3 (2007): 652–662. 2. Michael Sedano, “Reading Waiting for Godot in Translation,” La Bloga, http://labloga.blogspot.com/2006/11/reading-waiting-for-godot-in. html (accessed May 10, 2010). 3. Although this idea of the one that divides into two is used by Badiou to describe the necessity of antagonism in Marxian dialectics (as debated in Communist China), I am appropriating it here to refer to Badiou’s views on ontology. See Badiou’s “One Divides Into Two” in The Century (Malden: Polity, 2007): 58–67. 4. Throughout this Conclusion, when referring to the simple individual- ity that distinguishes a singular entity from another, I use the lowercase 234 NOTES

“one.” When citing the metaphysical or ideological notion of an origi- nal, all-assimilating identity, I use the capitalized “One.” 5. Friedrich Nietzsche, A Nietzsche Reader, trans. J. R. Hollingdale (New York: Penguin Books, 1978). 6. Alain Badiou, Being and Event, trans. Oliver Feltham (New York: Continuum Press, 2005). 7. Do the Right Thing, screenplay by Spike Lee, dir. Spike Lee (40 Acres and a Mule Filmworks, 1989). 8. Screenplay accessed June 7, 2010 (http://www.script-o-rama.com/ movie_scripts/d/do-the-right-thing-script.html): 83–84. Some of the dialogue quoted comes from the actual film, which differs slightly from the screenplay cited. 9. It is important to note that there are considerable sociopolitical differences between the Korean clerk and ML that the film highlights, the most prominent being proprietorship. Earlier in the film, ML calls attention to the fact that the Korean family that owns the market arrived in the United States only the year prior. He describes the fact as “a fucking shame” and ponders the possibility that either the “Koreans are geniuses or we Blacks are dumb.” The screenplay reads with the following, very interesting parenthetical: “This is truly a stupefying question and all three are silent. What is the answer?” Coconut Sid answers by stating “It’s gotta be cuz we’re Black,” to which Sweet Dick Willie responds, “Old excuse.” I read this exchange as an honest depiction of the parenthetical conundrum: “What is the answer?” The search for an explanation—an explanation that accounts for the perceived economic difference between “Blacks” and “Koreans”—highlights a con- fusion regarding sameness: How can the Koreans be business owners if they inhabit the same political space as “Blacks”? This is a question that the film refuses to answer, much like the central question concerning whether or not Mookie does the right thing by initiating a race riot. It seems that all Lee is willing to affirm in the film is that both are, indeed, “stupefying” questions. 10. Juan Bruce-Novoa, Retrospace: Collected Essays on Chicano Literature, Theory, and History (Houston: Arte Público Press, 1990). 11. Gloria Anzaldúa, Borderlands/La Frontera: The New Mestiza, 2nd ed. (San Francisco: Aunt Lute Books, 1999). 12. Gloria Anzaldúa and AnaLouise Keating, ed., “Preface: (Un)natural bridges, (Un)safe spaces,” in this bridge we call home: radical visions for transformation (New York: Routledge, 2002). 13. Juan Bruce-Novoa, “Shipwrecked in the Seas of Signification: Cabeza de Vaca’s La Relación and Chicano Literature,” in Reconstructing a Chicano/a Literary Heritage, ed. María Herrera-Sobek (Tucson: University of Arizona Press, 1993). 14. The notion of a “minor literature” is developed by Deleuze and Guattari as a means of distinguishing works of literature that position themselves against a dominant majority viewpoint. Within the canon of Chicano NOTES 235

literature, for example, feminist perspectives were definitely a “minority literature” throughout the 1960s and 1970s, even though females did not constitute a numerical minority within the movement. The “minor” in this case has less to do with statistics and more to do with positioning in relation to a dominant status quo. For more on Deleuze and Guattari’s notion of a minority literature, see Kafka: Toward a Minor Literature, trans. Dana Polan (Minneapolis: University of Minnesota Press, 1986). 15. Gayatri Chakravorty Spivak, Death of a Discipline (New York: Columbia University Press, 2003). BIBLIOGRAPHY

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Sokel, Walter H. “Kafka as a Jew.” New Literary History 30 (Autumn 1999). Spivak, Gayatri Chakravorty. Death of a Discipline. New York: Columbia University Press, 2003. Stavans, Ilan. Bandido: Oscar “Zeta” Acosta and the Chicano Experience. New York: HarperCollins, 1995. Taylor, Charles. Multiculturalism. Princeton: Princeton University Press, 1994. Torres, Edén E. Chicana without Apology: The New Chicana Cultural Studies. New York: Routledge, 2003. Toscano, Rodrigo. Partisans. Oakland: O Books, 1999. ———. Collapsible Poetics Theater. Albany: Fence Books, 2008. Vigil, Ernesto B. The Crusade for Justice. Madison: University of Wisconsin Press, 1999. Whitman, Walt. Leaves of Grass. Edited by Jerome Loving. New York: Oxford University Press, 1990. Yarbo-Bejarano, Yvonne. “Gloria Anzaldúa’s Borderlands/La Frontera: Cultural Studies, ‘Difference,’ and the Non-unitary Subject.” In The Chicana/o Cultural Studies Reader. Edited by Angie Chabram-Demersesian. New York: Routledge, 2006. Žižek, Slavoj. The Sublime Object of Ideology. New York: Verso, 1989. ———. “Psychoanalysis and Post-Marxism: The Case of Alain Badiou.” The South Atlantic Quarterly. Durham: Duke University Press 97:2 (Spring 1998): 235–261. INDEX

abjection, 171, 179, 190–191, 195, Althusser, Louis 197–198 definition of practice, 108–109 Absolute Reason or Spirit, 5–6, 14, For Marx, 105 27, 52, 132 structuralist antihumanism of Acosta, Oscar “Zeta” Marxism, 102–110 and anonymity, 170–172 theory of agency, 107–108 as an antipoverty lawyer in East theory of ideological interpellation, Oakland, 154–156 18–21, 104 Autobiography of a Brown Buffalo, Alurista (Alberto Baltazar The, 158, 160–161 Urista Heredia) best known as “Dr. Gonzo,” called “poet laureate of Chicano 145–146 nationalism” by Juan Bruce- as a Chicano activist-lawyer in El Novoa, 110–111 Paso, 158–161 depicts Chicano/a culture as early life, 146–147 distinctly non-American, 111 and Hegelian principle of focuses on globalization, 115 recognition, 149–150 Nationchild plumaroja and his transference-fantasy, “We Can Work It Out Raza,” 150–151, 158–159 111–112 with Hunter S. Thompson in Return: Poems Collected and New Aspen, 157 “eran, he ran,” 116 legal motion against grand jury “this ol’ world,” 115–116 selection process, 163–164 Spik in Glyph? and religion, 153–154 poem “tu” functions as a Revolt of the Cockroach People, The, heterograph, 113 165–168, 169, 204, 216 significant departure from school years and traumas, 148–152 Alurista’s style, 112–116 three life-traumas, 152–153, 154, antihumanism, 109, 115, 126, 206, 156 215–217 as “Zeta” in Los Angeles, 161–165 Anzaldúa, Gloria, 69–80, 84–90, 98, Adorno, Theodor, 3, 64–66, 87 212–215 Alarcón, Judge Arthur, 164 arrièriste gesture, 45, 54, 67 Alarcón, Norma, 73, 78, 83, 92–93 Arteaga, Alfred, 45, 67 Aldama, Frederick Luis, 146, 166 assimilation, 51, 173, 181–182, 200 244 INDEX

Aufhebung, a dialectical overcoming, Coatlicue 8, 59 both instigator of alienation and Autobiography of a Brown Buffalo, protector from self-destruction, The, by Oscar Acosta, 158, 90–91 160–161 first visit, 84 axis mundi, a sacred space, 59 a model of subjective closure and Aztlán, 47, 55, 63, 74, 82–83 completeness, 92 a political-cultural imaginary Badiou, Alain space, 83–85 Being and Event, 189 symbolic function as das Ding, conceptualization of infinity and 89–90 truth, 178–179 comparison to Whitman’s “Song of counting and not-counting, Myself,” 94–95 185–186 das Ding [the Thing], 87, 88–91 mathematical set theory, 26–29, focus on the female subject, 76 147 heterogeneous text of personal models for determining the narrative, academic essay, and significance of the twentieth poetry, 71–72 century, 143–144 a linguistic-textual alienation, “quadruple disjunction,” 84–86 193–202 negative criticism, 72 rejection of a presumed Oneness or the new Mestiza archetypal identity, 207–209 characterized by a fluid and status quo of the One, 214–215 integrative subjectivity, 79 theory of inconsistent multiplicities comparison to Joaquín, 80 (count-as-one), 189–190, 208 contradictions and ambiguity, theory of subtraction and the void, 71–72, 80–81 171, 207–209 deviance and the Shadow-Beast, theory of the subject, 26–33 77 thesis concerning the ethics of difference from the Man of truth, 203 Reason, 93 truth and castration, 192–194 and the geopolitics of late Bakhtin, Mikhail, 47, 55, 56 capitalism, 96–99 Bataille, Georges, 212, 215 and identity thinking, 92–93 Beckett, Samuel, 128, 130, 179, 203, a new type of mythological 205, 211, 217 spiritualism, 82–83 Being and Event, by Alain Badiou, seeks to overcome traditional 189 representations, 212–214 Benjamin, Walter, 46 the Shadow-Beast, 77–78, 83–85 blackness (Black), 1–3, 209–211 text historically real to ideological Blanchot, Maurice, 212, 215 imaginary, 74–75 Borderlands/La Frontera: The New Braidotti, Rosi, 95–96, 97–98, 170 Mestiza, by Gloria Anzaldúa bricolage, 81–82, 88–89, 91–92 affinity with I Am Joaquín, 76 Bruce-Novoa, Juan an alternative to radical structural “Canonical and Non-Canonical change, 73 Texts,” 117, 216 INDEX 245

Chicana/o subjectivity as corrido poetry, 49–50 nothingness, 215, 217 counting and not-counting, 185–186 discussion of Alurista’s poetry, 111 counting-as-belonging, 147–149, 174 discussion of I Am Joaquín, 44, 50–51, 57, 59, 62, 66 das Ding [the Thing], 87, 88–91 indefinability of the term Chicano, Dasein, 209 211–214 Davis, Angela, 172 marginalizing practices in literary Deleuze, Gilles, 216 canonization, 216 democracy universals in the rule of local Acosta’s vision of, 173–174 difference, 177–178 and Althusser’s theory of interpellation, 19–20 Candelaria, Cordelia, 44, 50, 60 and capitalism, 143–144 “Canonical and Non-Canonical and Hegelian principle of Texts” by Juan Bruce-Novoa, recognition, 4 117, 216 and Marx’s critique, 17 Cantor, Georg, 27–28, 208 problems with, 9–12 capitalism Descent of Alette, The, by Alice Notley, alienation in, 16 45, 49 degradation of labor, 136 Dialectics of Our America, The, by José and democracy, 143–144 David Saldívar, 33 globalization, 217 Do the Right Thing, by Spike Lee, in identity thinking, 3–4, 64–65 209–210 the role of recognition in, 19–20 DuBois, Page, 45–46, 49 in Toscano’s poetry, 120–130 Cara, Helio. See Face, by Cecile Eliot, T.S., 47 Pineda Ellison, Ralph, 180 castration, 22, 150, 188, 191–193, 197, End of History and the Last Man, The, 203 by Francis Fukuyama, 10, 144 Chávez, César, 76, 118, 172 Enlightenment, 5–6, 14, 37, 74, 79, Chicano Literature, by Charles Tatum, 143 33 epic poetry Chicano Narrative, by Ramón Saldívar, effects of modernization in, 46, 33, 230–231 50–52, 67–68 civil rights movement, 4, 12, 53, 62, examples of, 46 63, 144, 172, 211–212 myth in, 64–66 Coatlicue. See Borderlands/La Frontera: naivete, 63–65 The New Mestiza, by Gloria sacrifice-as-recognition in, 65–66 Anzaldúa versus the corrido, 49–50 Coetzee, J.M., 186 what function it serves commodity-fetishism, 3, 16, 65 cultural development, 54 communition-through-expression, to define the community’s 184 collective identity, 59, 60 Conde, David, 44 as a eulogy, 47–48 Condition of Postmodernity, The, by as historical record, 46 David Harvey, 155 to inspire heroism, 47 246 INDEX epic poetry—Continued fascism (fascist imaginary), 61–63 to preserve national identity, Fear and Loathing in Las Vegas, by 46–47 Hunter S. Thompson, 145 equivalence, 196, 206–209 Ferry, Luc, 102–103, 104, 107 Ethnic Canon, The, by David For Marx, by Louis Althusser, 105 Palumbo-Liu, 180 Fraser-Honneth debate, 12–13, 51 ethnicity, 1–3, 180–181, 204 French Philosophy of the Sixties, by Luc exchange-value principle, 3, 65, 125, Ferry and Alain Renaut, 102 128, 136, 217 Freud, 203 Fukuyama, Francis, 10–11, 144 Face, by Cecile Pineda alienation as characteristic of Galilei, Galileo, 31–32 human existence, 188 gestalt, 95, 104, 117, 188 critical reactions to, 181–183 Gilroy, Paul, 2 fiction based on true events, globalization, 97–99, 115, 217 183–184 Godoy, Teofilho, 183 Helio Cara as the real Walter Alves Gonzales, Rodolfo “Corky,” Pereira, 184 41–43 Helio compared to The González, Marcial, 182, 200 Metamorphosis’s Gregor Samsa, Guattari, Félix, 216 189 Helio’s Haney López, Ian F., 162, 165, 174 abjection, 190–191, 194–195, 197 Hartley, George, 51, 60 acceptance of his non-identity, Harvey, David, 71, 155, 213 198–199 Hegel, G.W.F., 4 facelessness reflects his infinite Hegelian philosophy multilayeredness, 196–198 and an end of history, 9–11, 144 fall and the immanence of truth, Enlightenment, 5–6, 14, 74 193–194 ideological fantasy, 14, 23–24 inverted episode of master-slave dialectic, 6–9, 52 méconnaissance, 188–189 the new Mestiza and Coatlicue, 91 sameness and difference realized, theory of recognition, 4, 98, 200 149–150 unnameable choice, 201 Heidegger, Martin, 209 the human face as a “signifier,” Hollinger, David, 1–3, 70 184–185 Horkheimer, Max, 65–66, 87 human genericity evident by Hunger of Memory, by Richard Helio’s facelessness, 194–196 Rodriguez, 181 as offering a register of universality, 182 I Am Joaquín, by Rodolfo Gonzales read as an allegory for the radical in comparison to The Descent of universality of truth, 202 Alette, 45–46 social devaluation of facelessness defining the community’s into monstrosity, 187 collective identity, 59, 60 Faerie Queene, The, by Edmund effects of modernization in, 46, Spencer, 130–131, 132 50–52, 67–68 INDEX 247

fascism (fascist imaginary) in, Jacobs, Elizabeth, 49, 60 61–63 Jameson, Fredric, 68, 71 grounded in a culture of resistance, Joaquín. See I Am Joaquín, by Rodolfo 55 Gonzales and the Hegelian master-slave Johnson, David, 181–183, 186, dialectic, 52 199–200 ideological flaws jouissance/inverted jouissance, 5, marginalization of women, 24–25 60–61 reification and standardization of Kafka, Franz, 50–51, 179 the heterogeneity, 60–61 Kazantzakis, Nikos, 46, 49 naivete, 63–65 Keating, AnaLouise, 98 oversimplified theories of the Kojève, Alexandre, 8 Chicano/a experience, 212 Kristeva, Julia, 190, 194–195, 197 and postmodernism, 67–68 as a sociopolitical document, 43–45 La Bloga, 205–206 use of history and historical figures, la facultad, 78–79, 90 56–58 La Relación, by Alvar Núñez Cabeza use of pastiche, 67, 68 de Vaca, 215 use of “profound piety,” 56, 59 Lacan, Jacques identity politics, 14, 53, 62, 98, antihumanism, 217 144–145, 146, 164 critique of Hegelian dialectic, identity thinking 174 in capitalism, 3–4, 64–65 ethics of the Real, 170, 188 commodity-fetishism, 3, 16, 65 influencing Althusser’s theory of definition by Theodor Adorno, 3 ideology, 104 and an end of history, 9–11, 144 jouissance, 24–26 exchange-value principle, 3, 65, recognition from the Other, 78, 125, 128, 136, 217 194–195 in the new Mestiza, 92–93 regarding castration, 191–192 of recognition politics, 63 “The Mirror Stage,” 187–188 ideological interpellation theory of misrecognition Althusser’s theory of, 18–21, 104 (méconnaissance), 36 and the new Mestiza, 83 the truth of our being, 203–204 ideology and fantasy Whitman’s dream, 95 definition of, 22–23 Lacanian psychoanalysis, 21, 35, 64, in Hegelian philosophy, 14, 23–24 73, 87–91, 96, 147, 215 Jacques Lacan, 24–26 Leal, Luis, 215 Karl Marx, 15–17 Lee, Spike, 209 Louis Althusser, 18–21, 23 Lenin, Vladimir Ilyich, 109 Slavoj Žižek, 21–23 Levinas, Emmanuel, 184–185, imago, 23, 188 191–192 infinity, 27, 95, 147, 185 Lévi-Strauss, Claude, 82, invisible ideological structures, 151 91–92 Invisible Man, by Ralph Ellison, 180, Limón, José, 49, 66 204 Lukács, Georg, 54, 63 248 INDEX

Man of Reason, 92–93 Napoleon, as a historical force, 9 Marcuse, Herbert, 94, 109–110 Nationchild plumaroja, by Alurista, marginalization 111–112 of Helio in Face by Cecile Pineda, Neate, Wilson, 60–63, 71–72 194, 197 negation, the theory of, 134–135 in Kafka’s The Metamorphosis, 179 new Mestiza. See Borderlands/La of Oscar Acosta, 148–150, 156, Frontera: The New Mestiza, by 164–165 Gloria Anzaldúa of Rodrigo Toscano’s work, Newton, Huey P., 172 117–118 Nietzsche, Friedrich, 208 of women in I Am Joaquín by nothingness, 185, 188, 191, 208–209, Rodolfo Gonzales, 60 211–215, 217 Marx, Karl, 15–17, 105–106 Not-I, by Samuel Beckett, 189 Marxism, 21–22, 26, 102–110 Notley, Alice, 45, 49 master-slave dialectic in Hegelian philosophy, 6–9 objet petit a, 89, 91, 93, 96, 194–195 in I Am Joaquín, 52 Odyssey: A Modern Sequel, The, by as an ideological fantasy, 23–26 Nikos Kazantzakis, 46 Napoleon as a historical force, 9 Oliver-Rotger, Maria Antònia, 72 “work” as alienated existence, 8–9 mathematical set theory, Badiou’s, pacification, 144, 151, 161, 169, 26–29, 147 173–174 Mendoza, Louis Gerard, 146, 151, Palumbo-Liu, David, 180 171 pastiche, 67, 68, 94–95 mestizaje/mestizo, 55, 59, 61, 71, 81, Paterson, by William Carlos Williams, 206 46 Metamorphosis, The, by Franz Kafka, Pereira, Walter Alves. See Face, by 179, 184, 189, 204 Cecile Pineda misrecognition (méconnaissance) Pérez-Torres, Rafael, 33, 39, 44, 67, Lacan’s theory from “The Mirror 111 Stage,” 187–188 Perloff, Marjorie, 205–206 in master-slave dialectic, 52–54 Phenomenology of Spirit, by G.W.F. in Oscar Acosta’s life, 149–153, Hegel, 4 163, 165 Pineda, Cecile, 179, 202, 204, 216 used in analyzing Acosta’s works, planetarity, 217 36 political activism of May 1968, Moore, Burton, 151 102–105, 107–109 Moraga, Cherríe, 69–70 political aesthetic of laboration, Movements in Chicano Poetry, by Rafael 125 Pérez-Torres, 39 Poster, Mark, 106–107 multiculturalism, Taylor’s theory of, Postethnic America, by David 11–12 Hollinger, 70 myth postmodernism, 67–68, 70–71, in epic poetry, 64–66 96–97 the new Mestiza, 82–83 practice, Althusser’s definition of, sacrifice-as-recognition in, 65–66 108–109 INDEX 249

President Obama, 1–3 sacrifice-as-recognition, 65–66 psychoanalysis, 20–22, 26, 73, 89, Salazar, Ruben, 168 93, 203 Saldívar, José David, 33 Saldívar, Ramón, 33, 230–231 Quintana, Alvina, 69–70 Saldívar-Hull, Sonia, 72–73, 77–78, 80–82, 83, 91 race, as an analytic or political Schwartz, Leonard, 118–119 category, 2 Sedano, Michael, 205–206 racial identity Segura, Denise A., 97 in American politics Shadow-Beast, 77–78, 83–85 David Hollinger article, 1–3 signifiers, 184–185, 190, 201, 207 President Obama, 1–3 slavery, 15, 52–53 Sonia Sotomayer, 2–3 Sokel, Walter, 179 civil rights movement, 4, 12 Sotomayor, Sonia, 2–3 racism, institutional, 152–153, 164 Spencer, Edmund, 130 Racism on Trial: The Chicano Fight for Spik in Glyph?, by Alurista, 112–116 Justice, by Ian F. Haney López, Spirit or Geist, 4, 7 162–163 Spivak, Gayatri, 217 radical universality, 190–191, 195– structural transformation, 107–109 196, 200–202, 206–207, 216 subject, Badiou’s theory of the, recognition 26–33 and an end of history, 9–11 Sublime Object of Ideology, The, by Hegelian theory of, 4–5, 98, Slavoj Žižek, 21 149–150 and identity thinking/politics, 53, Tatum, Charles, 33 63 Taylor, Charles, 11–12 as an ideological fantasy, 14–26 “The Mirror Stage” by Lacan, 187 institutional, 149–151 Theweleit, Klaus, 61–62 key to pacification, 144 This Bridge Called My Back: Writings by in the master-slave dialectic, 6–9, Radical Women of Color, edited 23–26 by Cherríe Moraga and Gloria and the multicultural logic of late Anzaldúa, 69–70 capitalism, 96–99 this bridge we call home: radical visions for of the subject, 26–33 transformation, edited by Gloria Reilly, John, 180 Anzaldúa and AnaLouise Renaut, Alain, 102–103, 104, 107 Keating, 98 Return: Poems Collected and New, by Thompson, Hunter S., 145–146, 157 Alurista, 115–116 Torres, Edén, 72 Revolt of the Cockroach People, The, by Torres, Lourdes, 73–74 Oscar Acosta, 165–168, 169, Toscano, Rodrigo 204, 216 antihumanist structuralism, 110, Rodríguez, Barbara, 182, 186, 201 126 Rodriguez, Richard, 181 challenges the transparency effect Romero, Mary, 163 in language, 125 “Rough for Radio I” by Samuel Collapsible Poetics Theater, “ECO- Beckett, 126 STRATO-STATIC,” 125–137 250 INDEX

Toscano, Rodrigo—Continued Waste Land, The, by T.S. Eliot, not affiliated with mainstream 47–48 Chicano/a literature, 117 Whitman, Walt, 94–95 Partisans, “Simple Past,” 119–124, 126 Women and Migration in the religious motif, 131–132, 135–136 U.S.-Mexico Borderlands, edited Trial, The, by Franz Kafka, 50–51 by Denise A. Segura and Patricia Zavella, 97 universalism, 177–182 Yarbo-Bejarano, Yvonne, 72, Vasconcelos, José, 59 81, 93 Vigil, Ernesto B., 41 void, as the proper name of being, 22, Zavella, Patricia, 97 27–33, 185–186, 192, 207–209 Žižek, Slavoj, 21–23, 51