The forces of globalization need continued study from all perspectives. If the best window into God’s revelation is Christ’s earthly ministry then this globalization study needs to be rooted in Christ. Virgilio Elizondo does just this. In this blog I will work with the Elizondo text “The Future is Mestizo” as a tool for adding to the globalization study from the Mexican American perspective.
From the perspective of revisionist history, Elizondo’s view of Texas territory history is right on. The WASP invasion of the current Texas territory is well documented by several historians like Beard and Bard. These historians noted in the early 1900s that the common understanding in classrooms across the country needed revised. The horrific treatment of natives all over the “frontier” in the 1800s was a grave mistake; specifically the treatment of the already settled areas of Texas being possibly criminal. Revisionist historians also agree with Elizondo on the role of Mexican Americans in the war effort during the 1940s. These men and women did all they were asked to do and did not receive the expected honor. Some historians like Beard even go as far as to argue that minorities were placed in harm’s way knowingly by President Roosevelt and other commanders. Recent work was built off of Beard and Bard to bring this revisionist history into mainstream education. Authors like Howard Zin pull work together that again supports Elizondo’s work. Therefore, even though Elizondo could be grouped with other revisionists, he has a needed perspective when it comes to Texas and immigration policy.
Important to Elizondo’s focus is the claim to immigrant or native. The policies of our current congress do not understand the entire story and the rightful home of many Mexican persons in the Texas territory. Interesting note from a textbook perspective is that Elizondo seems to move away from caring about law and immigration policy and chooses instead to focus on the change and intermingling of cultures. This change and intermingling is creating a new culture that will begin to open up to new understandings of American history. Elizondo places his hope for the future in the unstoppable power of cultural mixing not legislation. He thinks that as America becomes more and more mixed, policy will change.
One area that change from intermixing cultures has already taken place is food. Food seems to be a key for Elizondo. Not only is food more varied from a cultural perspective but it also gives a common language. For example, there is no English word for taco. One word works with both Spanish and English. This seems menial and insignificant when taking into light the power of WASP in America. Yet Elizondo moves into a thought provoking commentary on how merging cultures like Mexican and European can blend without losing self identity. This is culture making rather than culture protecting. Little things like the taco are signs of this merger.
A second area where even a novice sociologist can see cultural change is in sports. For example, the sports world of baseball has increasingly moved to Spanish and with this comes a new common language and natural bridges to build on. Spanish names and Spanish language are chanted by fans of all cultural backgrounds. This force brought on by the globalization of baseball is powerful. More and more children are growing up with heroes from Spanish speaking cultures. The change is already in place and the outcomes will be seen in the near future.
I do wonder what will happen with the immigration policies of Mexican Americans. There still is significant resistance to Mexican immigration of which much is rooted in racist attitudes. As Elizondo states, racism against Mexican Americans is often seen in the work place. As cultural merging happens, maybe some of these racist attitude and thought will just fade away. I am not sure.
In conclusion, what does Elizondo bring to the table when talking about the future of the Church in America? The focus on Christ as an example of a mixed cultural person helps. A read of other authors whom also describe a centering movement re-enforce Elizondo’s premise. The future of the Church of America is mixed cultures just like Jesus experienced. As a Mennonite, I am concerned about mixing culture if it means losing our Mennonite heritage. After reading Elizondo, I am challenged to think that most of Mennonite culture is already lost and remade several times. To add more variety from other cultural perspectives is re-energizing rather than loss. The future is this mix of cultures and it will be/is good.
