“Literature has always been the foundation of the feminist movement. Since the 18th century, when Mary Wollstonecraft wrote A Vindication of the Rights of Woman, women have used print to spread knowledge and awareness, and promote feminist ideas.
Although feminist literature has been around for hundreds of years, we tend to stick to an unofficial canon of a few classics. But to promote progress and intersectionality, we should expand our feminist library to include more contemporary works, too.
In addition to being relevant to the times, today’s feminist literature often features more diverse authors and perspectives, representing the many voices of the feminist movement at large.
These 10 books do just that. And while they may not be classics yet, they’re well worth a read if you’re interested in expanding your knowledge of feminism.”
To live in the Borderlands means you are neither hispana india negra Española ni gabacha, eres mestiza, mulata, half breed caught in the crossfire between camps while carrying all five races on your back not knowing which side to turn to, run from;
To live in the Borderlands means knowing that the india in you, betrayed for 500 years, is no longer speaking to you, that mexicanas call you rajetas, that denying the Anglo inside you is as bad as having denied the Indian or Black;
Cuando vives en la frontera people walk through you, the wind steals your voice, you’re a burra, buey, scapegoat, forerunner of a new race, half and half—both woman and man, neither— a new gender;
To live in the Borderlands means to put chile in the borscht, eat whole wheat tortillas, speak Tex-Mex with a Brooklyn accent; be stopped by la migra at the border checkpoints;
Living in the Borderlands means you fight hard to resist the gold elixir beckoning from the bottle, the pull of the gun barrel, the rope crushing the hollow of your throat;
In the Borderlands you are the battleground where the enemies are kin to each other; you are at home, a stranger, the border disputes have been settled the volley of shots have shattered the truce you are wounded, lost in action dead, fighting back;
To live in the Borderlands means the mill with the razor white teeth wants to shred off your olive-red skin, crush out the kernel, your heart pound you, pinch you roll you out smelling like white bread but dead;
To survive the Borderlands you must live sin fronteras be a crossroads.
Gloria Anzaldúa, “To Live in the Borderlands Means You”
For if she changed her relationship to her body and that in turn changed her relationship to another’s body then she would change her relationship to the world. And when that happened she would change the world.
Gloria Anzaldúa, “Dream of the Double-Faced Woman”
The process of falling apart (the Coyolxauhqui process), of being wounded, is a sort of shamanic initiatory dismemberment that gives suffering a spiritual and soulful value. The shaman’s initiatory ordeal includes some type of death or dismemberment during the ecstatic trance journey. Torn apart into basic elements and then reconstructed, the shaman acquires the power of healing and returns to help the community. To be healed we must be dismembered, pulled apart. The healing occurs in disintegration, in the demotion of the ego as the self’s only authority. By connecting with our wounding, the imaginal journey makes it worthwhile. Healing images bring back the pieces, heal las rajaduras. As Hillman notes, healing is a deep change of attitude that involves an adjustment and abandonment of “ego-heroics.” It requires that we shift our perspective. La
Gloria E. Anzaldúa, Light in the Dark/Luz en lo Oscuro: Rewriting Identity, Spirituality, Reality
In the 1800s, Anglos migrated illegally into Texas, which was then part of Mexico, in greater and greater numbers and gradually drove the tejanos (native Texans of Mexican descent) from their lands, committing all manner of atrocities against them. The Battle of the Alamo, in which the Mexican forces vanquished the whites, became, for the whites, the symbol for the cowardly and villainous character of the Mexicans. It became (and still is) a symbol that legitimized the white imperialist takeover. With the capture of Santa Anna later in 1836, Texas became a republic. Tejanos lost their land and, overnight, became the foreigners.