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Origins in the 1960sMEChA was formed in 1969 as an attempt to unify a wide variety of Chicano-rights student organizations that had been active throughout the 1960s.
The Denver, Colorado-based Crusade for Justice, a civil rights and educational organization founded in the mid-60s, concerned itself with the problems of the city's Chicano youth. The Mexican American Youth Organization was founded in San Antonio, Texas, in 1967, and employed the tactics of the Student Nonviolent Coordinating Committee and later spurred the creation of the controversial La Raza Unida Party. The Brown Berets were a youth organization that militated against police brutality in East Los Angeles. In 1968, they helped the United Mexican American Students (UMAS), Sal Castro, and other youth who met at the Piranya Cafe organize the East L.A. walkouts, called the Blowouts, a series of protests against unfair conditions in Los Angeles schools.
Rene Nuñez, an activist from San Diego, conceived a conference to unify the student groups under the auspices of the CCCHE. In April 1969, Chicano college students held a nationwide conference at the University of California, Santa Barbara. Many of the attendees were present at the First National Chicano Youth Liberation Conference hosted by Rodolfo "Corky" Gonzales's Crusade for Justice a month prior, and the Santa Barbara conference represented the extension of the Chicano Youth Movement into the realm of higher education. The name "Movimiento Estudiantil Chicano de Aztlán" was already in use by a few groups, and the name was adopted by the conference attendees because of the importance of each of the words and as a means of transcending the regional nature of the multiple campus-based groups. Conference attendees also set the national agenda and drafted the Plan de Santa Barbara, a pedagogic manifesto. MEChA chapters first took root on California college campuses and then expanded to high schools and schools in other states. It soon became one of the primary Mexican-American organizations, hosting functions, developing community leaders, and politically pressuring educational institutions. MEChA was fundamental in the adoption of Chicano Studies programs and departments in academia. Organizational statusMEChA ConstitutionMEChA's constitution was ratified in 1995 [1] and contains four objectives:
During the 1999 National Conference at Phoenix College, MEChA adopted a document entitled The Philosophy of MEChA which affirmed the more moderate view that "all people are potential Chicanas and Chicanos", and that "Chicano identity is not a nationality but a philosophy". [2] In addition, The Philosophy of MEChA addressed the problem of outside organizations co-opting the legitimacy of MEChA to advance their own agendas, doing so by establishing guidelines to make local MEChA chapters more accountable to the national organization. Affiliated chapters and national structureMEChA exists as over 400 loosely affiliated chapters within a national organization. Typical activities of a MEChA chapter include educational and social activities, such as academic tutoring, mentorship, social events, folklore and poetry recitals. Many chapters are also involved in political actions, such as lobbying high school and university administrators for expanded Bilingual Education programs and Chicano-related curricula, the celebration of Mexican as well as other Latin American holidays (such as Mexican Independence Day), Columbus Day protests, sit-ins, hunger strikes and other political activism relating to civil rights, affirmative action and immigration CriticismMEChA is often criticized by various groups; most often by right-of-center publications and writers such as National Review[3] and Michelle Malkin[4], which allege that it is a Hispanic nationalist organization tinged with racist and separatist views. Groups such as American Patrol are even more vitriolic in their criticism, accusing MEChA of outright supremacism and irredentism. Much of the criticism addresses statements made by individual MEChA members or chapters, as opposed to the official agenda of the national organization. Critics also point out the group's use of the word "Aztlán": To many, this word calls to mind a region comprising much of the Southwestern United States and as a result, some critics feel use of the phrase implies support for the controversial theory of reconquista. Also controversial is the phrase "Por La Raza todo, Fuera de La Raza nada," which is often translated "For the Race, everything, for those outside the Race, nothing". Many critics of MEChA see this statement as ethnocentric and/or racist.[citation needed] This phrase appears in El Plan Espiritual de Aztlán and is often claimed to be the "slogan" of MEChA, despite little attestation of its use by MEChA members or alleged importance within MEChA. Translation of the phrase is problematic due to its ambiguity: the Spanish word "por" can be translated several ways, depending on context. Normally, the word "para" is used to convey "for" as it is used in the context of the above phrase. Additionally, MEChA members themselves differ in their interpretations of "La Raza". While some use the term to strictly refer to only mestizos and Chicanos, others use it to mean all Hispanics and minorities, and still others claim that it refers to a generalized concept of "the community" or "the people"[citation needed]. Some claim that a more appropriate translation is "By the people, everything; outside of the people, nothing," and that it is best understood as an expression of solidarity similar to "United we stand, divided we fall." A likely origin of the phrase is the Cuban Revolution, which used a similar slogan, "Por la revolución todo, fuera de la revolución nada!" Controversies
California statewide conferencesMEChA statewide conferences are held twice a year in California. Each subsequent statewide conference has to be held in a different region (Alta Califas Norte, Alta Califas Centro, Alta Califas Sur).
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