By Sheila Marie Contreras

Blood strains: delusion, Indigenism, and Chicana/o Literature examines a huge array of texts that experience contributed to the formation of an indigenous strand of Chicano cultural politics. specifically, this e-book exposes the ethnographic and poetic discourses that formed the aesthetics and stylistics of Chicano nationalism and Chicana feminism. Contreras bargains unique views on writers starting from Alurista and Gloria Anzald?a to Lorna Dee Cervantes and Alma Luz Villanueva, successfully marking the invocation of a Chicano indigeneity whose foundations and formulations should be associated with U.S. and British modernist writing. through highlighting intertextualities corresponding to these among Anzald?a and D. H. Lawrence, Contreras opinions the resilience of primitivism within the Mexican borderlands. She questions confirmed cultural views on "the native," which satirically problem and reaffirm racialized representations of Indians within the Americas. In doing so, Blood strains brings a brand new knowing to the contradictory and richly textured literary courting that hyperlinks the initiatives of eu modernism and Anglo-American authors, at the one hand, and the imaginary of the post-revolutionary Mexican kingdom and Chicano/a writers, however.

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Fundamentally influenced by the writings of John Zerzan, these movements are called variously anarcho-primitivism, the anti-civilization movement, radical primitivism, or anti-authoritarian primitivism (See John Moore). Such iterations of primitivism demand the rejection of technology to reverse and overcome the damaging effects of a regimented and repressive division of labor designed in accordance with class and gender hierarchies. Deep ecologist and anarchist philosophies seek to combat the alienation of the worker that results from the segmen- Introduction 17 tation and specialization of labor, which these philosophies identify as the foundation of modern civilization.

The Anglo conquest, therefore, holds a central position as the defining moment of mestiza/o dispossession in Chicana/o academic and literary discourse. Quite simply, mestizas/os did not exist as a people prior to the Spanish conquest, owing their very emergence to that historical fact. 28 Nevertheless, the focus on Anglo settlement and subsequent removal of Indians and mestizas/os forges a productive connection between presentday Chicanas/os and Conquest-era Indigenous peoples of Mesoamerica. S.

Deep ecologist and anarchist philosophies seek to combat the alienation of the worker that results from the segmen- Introduction 17 tation and specialization of labor, which these philosophies identify as the foundation of modern civilization. Apart from deep ecology and anarchist thinking, most versions of Western primitivist philosophy do not promote an actual “return” to modes of living that preceded civilization. Instead, as in the context of modern art, primitivism more likely attempts to incorporate, emulate, reproduce, or, by some accounts, appropriate the artistic forms of the “non-Western,” or “tribal,” peoples to which Rubin refers.

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