If I had the juice and the connections, and if my name was not MUD, I would love to teach a class on the shifts in modern Chicano culture in just the past 20 years, because there have been many! Alas, I do not have those connections, my name IS MUD, and so I write instead, independently!Īt the very least I will be publishing a collection of my essays at some point in the future and maybe that can be used as a teaching tool - time will tell. If anyone should be pushing back against the exploitation of the “foos” it should be MAS programs and leaders. It strikes me as RIDICULOUS that there are not more Chicano Studies programs covering these kinds of topics. That leaves independent writers, of which there are few, and then unknown and underground blogs to try and cover any of this stuff…and you start to see the problem no one is documenting these shifts in culture and so at some point in the future, this period of Chicano history will be murky and difficult to interpret…and it will be filled to the brim with “foos.” Is that how we want to be remembered? If you don’t remember the very word “Raza” became taboo on college campuses not long ago, strange but true. But they’re not, largely because many of them are part of the problem due to the radical shift in academia that occurred not long ago. In my opinion, the few Chicano Studies programs left around the country, and their scholars and department heads, should be taking stock of all of this stuff and documenting it. ![]() There have been monumental shifts in Chicano history just this past decade and recently I questioned WHO, if anyone, is documenting any of this stuff? Let me rewind a bit.įrom a historical perspective, this whole thing is crazy to witness because we’re living through it, as opposed to just reading about it in a tattered MAS book. The reaction to the DC article was interesting but not surprising, at least not to me because I’ve been fighting this battle a long time. The rabbit hole there is DEEP but I won’t delve into how deep just yet. It’s a great read, and I highly recommend it. The Daily Chela recently published a piece criticizing the meme site, Foos Gone Wild, and asked the question: is “Foo” the new brownface ? This garnered quite a bit of attention and pushback (including from FGW itself, who as of this writing has 1.9 million followers on Instagram), with angry FGW supporters proclaiming that critiquing FGW, or “foo” culture in general, is akin to being a “wokoso” and a hater. So I wanted to respond to some of the pushback and explain why criticizing “foo” culture is important and where the criticism comes from. If that’s “progress” to you, it might be time to crack open your copy of Occupied America again. ” I then conducted a poll and discovered that people find the word “latinx” more offensive than “beaner.” I also wrote a piece about Hulu’s new series “ This Fool, ” in which I argued that Hollywood, in cooperation with popular meme accounts, academia and politicos, have made us the butt of a national joke We are, collectively, perceived as “foos” in the lens of the nation. ![]() If you have been paying attention, I wrote a piece about the history of the slur “ beaner. A lot of dust has been kicked up recently in regards to racial epithets, slurs, what constitutes comedy, having a sense of humor and more precisely, “foo” culture and its fetishization, by not only Raza, but by Amerikkka at large.
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