by Loida C. Velázquez
Last year, while driving back from Vancouver into the U.S.A., I was impressed by the beautiful monument at the border. The message inscribed at both sides of the monument especially impressed me. On the Canadian side it reads: "Children of a common mother"; the U.S.A. side reads: "Brethren dwelling together in unity."
I have traveled to Mexico several times and know that there is not such a monument at the opposite end of the U.S.A. People who slip in from Mexico and Central America are called by a different name: illegal aliens. I call that a double whammy!
Even if you have all the documents to reside "legally" in the U.S.A., people have a hard time finding the appropriate appellative if you are from "south of the border." No matter how long we have been in this country, people have a hard time deciding what to call us: Hispanics or Latinos. For most of us, it does not matter because neither is an identification we use unless it is convenient. Latinos or Hispanics, we come from 25 different countries and our primary identification is with our country of origin.
I am a Puerto Rican woman first, a Latina only when I am with a non-Latino group. Even for second and third generation immigrants, who would more readily accept the Latino nomenclature, their first identity is still tied to the country of origin of parents or grandparents. This identity is learned and reinforced at home through oral history and by the practice of cultural traditions and celebrations.
Historically, "Hispanic" was first used when the Census administration needed to identify Spanish-speaking people. And it had a historical meaning because the name given by the Romans to what we today know as Spain was Hispania. From Hispania come derivatives such as Espa�a and Espa�ol: the country and the language.
During the Civil Rights movement, when African-Americans reclaimed an identity based on ethnicity and not on skin color, Hispanic activists decided to reclaim a name that initiated from them, not the government, and that was more encompassing. They called themselves Latinos, which comes from the original language spoken in Spain, Latin. Latin was also spoken in Portugal and most of Europe during the Roman Empire dominion. It is more encompassing because it gives a place for the inclusion of Brazil and Brazilians, who speak Portuguese, not Spanish.
Since it seems that Latino is the "politically correct" nomenclature, the Spanish-speaking residents of East Tennessee are happy to be addressed that way if with the appellative also comes the opportunity to develop a voice in the region. It seems that the region is not only experiencing demographic changes, but also opening its door to new ideas and experiences.
But how many Latinos are involved with projects such as Universe Knoxville, Empowerment Zone, Nine Counties.One Vision., Leadership classes, and Interfaith Organizations, to mention a few? The presence of a Latino community in Tennessee revealed by the 2000 Census has surprised many. Yet, the realization has not resulted in political recognition. Other Southern cities with large influx of Latinos have implemented a Latino Task Force within the mayor's office or created other venues to incorporate the Latino voice.
We are looking forward to the opportunity to formally contribute to the cultural enrichment of the region. In the meantime, two Latino organizations have been developed with two different emphases: Latinos Unidos is a political organization whose goal is to provide a forum for Latino issues and to provide a unified front. HOLA, Hora Latina, is a cultural organization that recently applied for not-for-profit status and is working in cooperation with local agencies and programs to promote a better understanding of our historical contribution to the nation and to bridge communication and cultural differences.
The events of September 11 have increased our concerns about safety. But the best way to feel safe is to develop a strong sense of community. In order for Knoxville to do that, we need to get to know better our new community members and incorporate them into the community life.
Dr. Velázquez is an adjunct professor of educational psychology and project director for the High School Equivalency and GEAR UP programs at the University of Tennessee.
January 17, 2002 * Vol. 12, No. 3
© 2002 Metro Pulse
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