“The Jolly Chicano Poet A Chicano Poet Remembered: Francisco X. Alarcón (d. 2016)”
by Agustin Medina, Jr.
Larger than life Both in girth and spirit
He lived his life as a poem A poem without boundaries
Even his poetry book titles Eran preciosos: Mariposas sin fronteras
He believed a poem was never complete
It took death to provide a final stanza To his own poetic journey
A progenitor of much fine poetry
His verse landed on the page Filtered through a Chicano lens
His style was eclectic
Using any form that conveyed The content of his soul
His verse favored exploring Chicano culture Mesoamerican history and Latino identity
Most of all, he was a progenitor of bilingual children’s poetry He proclaimed such poetry his crowning achievement
He thought children natural poets And encouraged them to versify
Gay and married He felt an outlier
Gay and Chicano He had to tread lightly
But he approached life’s dilemmas with doses of humor Such as daily “thanking God” he was an atheist
On his death bed, he allowed his priest brother to give him last rites “If you keep it short”
When his mother heard he had agreed to take communion She exclaimed: “Does he know what he’s eating?”
Let us nurture the glory of the Chicano poet, too few in number Select a poem by the poet Alarcón and shout it out to the world
Do this in remembrance of him
Agustin Medina, Jr. is a semi-retired attorney whose affiliation with Chicano activism goes back to the 1960s when he was part of a circle of Chicano students at UCLA and at Stanford University who established the first Chicano college student organizations, UMAS/MECHA. For 28 years, he has served as General Counsel to the National Association of Latino Elected and Appointed Officials on a pro bono basis. He has also mentored several Latino youth during their educational journeys to college and graduate work. He continues to be passionate about social justice issues as concerns the Latino community. In addition to his immersion in poetry and literature, to clear the mind, he engages in mountaineering, canyoneering, rock climbing and hiking.
Excerpts from Z is for Zapatazo by Ruben Rivera published by Atmosphere Press
Z is for Zapatazo
I started learning my ABC’s before I could even read. The first lesson involved a woman collapsed in the back lot of the Bronx tenement where we lived. Something had scared her nearly to death. There in the pouring rain she lay writhing and screaming out her wits while neighbors watched from the covered balconies and fire escapes. R is for Rat.
Another lesson was connected to chickens in that time when “children should be seen and not heard.” The Spanish version had, as usual, more syllables as well as color: “Los niños hablan cuando las gallinas mean.” “Children talk when the chickens pee.” Those who relate to chicken only in conveniently dismembered extra crispy form may ask when or how often do chickens pee? Never. We Nuyoricans, Spanglish-speaking Gothamites, who had never seen a chicken except when it arrived steaming aromatically on a plate with rice and beans, nevertheless knew well that chickens don’t relieve themselves like little boys and girls. C is for Chickens.
We moved to California, that hub of social contradictions. There I was raised on breezy primetime shows, punctuated by interruptions about some protest march, police suppression, riot, space-race launch, cold war threat, assassination, or other scary event. For a while it seemed like “We Interrupt This Program” was part of the regular TV line up. Maybe that’s why there were so many sitcoms and family shows – diversions from the worry and sheer terror. The shows conveyed placid American suburbs lined with houses that never needed painting, populated by families like the Andersons, the Nelsons, and the Cleavers, lovingly and rationally ruled by parents that never yelled or hit or even had sex.
Meanwhile, on this side of the fourth wall, verbal and physical discipline was natural. So natural in fact that it was conveyed in a Spanish-language ABC book for children. The benign English version that the Cleavers read had, “A is for Apple, B is for Ball, C is for Cat” and so on, to the last letter, “Z is for Zoo.” A logical entry for the Spanish Zeta (Z) would have been Zapato (Shoe), something every Latino child would know. But instead it read, “Z esporZapatazo” (paraphrased: Z is for Shoe Missile). The expounded letter was accompanied by a drawing of a dark-haired child with its wincing face cocked to the side from the impact of a flying shoe. A friend recalled the book to me years later and we responded with equal parts laughter and loathing at the kind of mentality that would include such a casually violent lesson in what is perhaps the most basic childhood introduction to an intelligible world.
History reminds me, however, that Anglo American ways of child rearing were not so idyllic as the TV shows portrayed. In colonial New England, a child’s education went hand in hand with physical discipline. The 1691 edition of The New England Primer for children had ABC lessons that included: “F: The idle FOOL is whipt at school,” and “J: JOB feels the rod, yet blesses God.” And even as the belt-free world of “Father Knows Best” and “Leave It To Beaver” was being beamed into televisions across North America, teachers in schools who looked just like Robert Young and Barbara Billingsley blistered our tender behinds with every device imaginable, from ping pong paddles to a cricket bat perforated in wood shop by one particularly sadistic misanthrope to cut wind resistance.
I can at least affirm that I advanced in my ABC’s fairly early in the game – my older brother, not so much. If I say that too frequently I followed a crowd of kids to an afterschool fight only to discover that my brother was one of the young gladiators, you’ll understand what I mean. The same feckless pugnacity repeatedly got him into needless trouble at home, where there was no immunity of non-combatants. K is for Knucklehead.
Years later, my mom and stepdad divorced. (My birth father I knew only through an old wedding photograph and mom’s spectacularly imaginative comparisons to our misbehavior.) By then I was married, living at the other end of the country and going to seminary. I did not know the degree to which their split had affected me. Then one evening, after my wife had gone to bed and I stayed up studying, I sank into an abyss of grief, crying and shaking uncontrollably.
Gone were the family parties when we kids listened to music and played while our parents did…whatever parents did at parties, until the sensuous Puerto Rican food appeared miraculously on the table to be gobbled up by gangly calorie-burning urchins, leaving the mess to be cleaned up by elves while we slept soundly wherever our bodies happened to land. Gone was the Monorail, and the Matterhorn, It’s A Small World, and the Adventure Thru Inner Space courtesy of Monsanto. Gone Knott’s berry pie. Gone the excursions to Pacific Ocean Park, Redondo Beach, and Newport Dunes, the broiling burgers, the quenching watermelon.
Gone the chilly early hours of Christmas when we’d sneak out of our beds to peek at the gift-wrapped silhouettes under the tree and imagine they were what we wanted. Gone a mother’s tender ministrations when any of us kids were sick. Gone her tears when she saw mine after a broken wrist ended high school gymnastics. Gone the rosary prayer circles and sleepless nights when my brother was in hospital with brain tumors. Gone the frantic calling for my sister lost in a Tijuana bazaar. Gone the tears of joy when she was found. Gone the dreaded daily tablespoon of cod liver oil and the sting of Mercurochrome on scraped knees and elbows.
Gone dad’s brutal six-day workweek that underwrote our lives. Gone when the family sat around the only television in the house after eating dinner at the same table, at the same time, and the wild symphony of everyone talking at once. Gone the laughter, I’m talking Puerto Rican laughter, the world series of laughter, now only faint bells in the distant steeple of my memory. Z is for Zapatazo.
The Fall of Middle Earth
One day, I went to that land between home and school, shocked to find it invaded. The scene looked like a horde of dragons, their plated skin clattering, their movement stuttering like some Harryhausean nightmare, and generals commanding troops in white helmets from blue paper battle plans. The noise cracked the sky’s thin blue shell and soot from organ pipe nostrils nearly blocked out the running yolk of the sun. Mandibles dropped open dripping an earthy stew then clammed shut with the metallic squeal of lightning, like colossal hinges on the gates of Mordor, maws of these steel-veined horrors engorging and disgorging dirt, rocks, grasses, trees, nests, warrens, dens and cloisters, secret gardens, fens and shires. Fangorn, Moria, Rivendell...
How I started hating conspiracy theories
How often the truth is just not sexy enough. But the lie? Now that’s an orgy. In the fifth grade I caught the flu so bad I missed two weeks of school. When I returned my teacher got down on one knee to look me in the eyes and said: “Ruben, are you OK? I heard you got in trouble with the law and went to juvenile detention.” “Home with the flu,” I said. “Nearly died. Didn’t you get mom’s letter?” “I heard you were really in juvie.” “Nope. Home sick. Nearly died.” He walked away disappointed, in the same way dogs find catching cars disappointing. That year I was “Juvie Rubie,” hang all my protestations for truth. Even today, I’m Juvie Rubie.
I Don’t Mean
I don’t mean to doubt your faith but why doesn’t it make you good to me?
I don’t mean to question your scriptures but why are the sweet parts applied to you and the harsh parts to me?
I don’t mean to be aloof but why does god love you unconditionally but me conditionally?
I don’t mean to sound unpatriotic but why does the god of the universe bless America over other nations, and before that Rome, or France, or Germany, or Spain, then England?
I don’t mean to risk your wrath but why does god look and act like the latest rulers?
I don’t mean to appear radical but why does god favor your race over mine?
I don’t mean to feel cheated, but why does god answer your prayers and not mine – when you got the job I didn’t, and the traffic lights you believe worked for you made me miss my friend’s last moments?
I don’t mean to impugn your justice but why does god love sinners like you more than sinners like me?
I don’t mean to question your motives but why does accepting your religion put me and mine under you and yours?
I don’t mean to sound bitter but why is there no room for me in the land, the neighborhood, your family, your heart?
I don’t mean to dislike your god of grace but why gift the one truth to you and leave others in damning ignorance?
I don’t mean to be impertinent but how come god welcomes prayer in any language but only English can be spoken here?
I don’t mean to be skeptical about the universality of your religion but why do I have to amputate my culture but you get to keep yours?
I don’t mean to be in your face but why can’t you see me?
I don’t mean to speak so loudly but why can’t you hear me?
I don’t mean to doubt your faith but why doesn’t it make you good to me?
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Ruben Rivera is Emeritus VP for DE&I and Associate Professor of History at Bethel University in Saint Paul, MN. He lives in Minneapolis with his wife Anita. Although his poetry has won awards in various contests, Z is for Zapatazo is Ruben’s first published collection.
Rinconcito is a special little corner in Somos en escrito for short writings: a single poem, a short story, a memoir, flash fiction, and the like.
“On The Car Ride Home” by Diana Aldrete
For my sister Griselda
Time is all but an illusion stuck in theory relative to Einstein sitting on a train.
Our point of departure, qualified by loss, always by those we left behind. The echoes of goodbyes in the rearview mirror and the reassurances that no matter space or time love and remembrance would persist.
They ripped us from our beds while it was still dark out, and dumped us into warmed-up car seats, the moss of furry blankets ready to cradle us back into slumber. Papi would say it was to beat the morning traffic, but Mami made sure to bring our focus back, “sleep,” she would say. But as if by the speed of light we would wake up past state borders: Wisconsin, Illinois, Missouri, Oklahoma, Texas, and then into the open arms of Mexico: Tamaulipas, Nuevo León, Coahuila, Zacatecas, Jalisco.
For many months during the year, and for several years, we shared stories, family anecdotes, antidotes to scenarios – lessons to learn from the past inside that car. We would look out the window, finding our gaze upon others, cocooned in their world-on-wheels, like a rushing herd of buffalos onto the same greener pastures. Time passed before us like shadows on a screen, only able to catch on still motions of the mountains, the canyon drops, the desert plains, and the flat lands. The horizon – our point of destination, but we always arrived at night, greeted by the smell of manicured grass, or the occasional wafts of wet earth.
At arrival, we fell concave to our loved one’s embrace. Kitchen tables became radio stations flash reports of familial current events announced over cinnamon-spiced coffee, burnt tortillas, and mangoes.
As children, time blossoms slowly and memory seems vaguely dispersed. As the only accomplices to each other in the car, we now draw maps of stories, connecting coordinates back to an origin because memory fails us and we forget what it took to get here, from the dizzying spells of the altitude sickness to the hugging of curves down valleys of nostalgia.
Now with many roads already traveled, we fall witness to our displacement, we negotiate mother tongues in static spaces not sure if home was there or here, or if time is dilated. But a search for home, nonetheless, an oasis in a desert of despair.
Dr. Diana Aldrete is a bicultural, first-generation Mexican-Salvadoran-American living in Hartford, CT. She is a Visiting Lecturer of Hispanic Studies at Trinity College. She is also an abstract painter, a writer, and a musician. She was born in Milwaukee, WI before moving to Guadalajara Mexico where she did her primary education, and later moved back to the U.S. where she has been ever since. She has published a short fiction in Spanish “Los charales” in Diálogo: an Interdisciplinary Studies Journal, and the academic article “The Ruins of Modernity: Synecdoche of Neoliberal Mexico in Roberto Bolaño’s 2666” in Ecofictions, Ecorealities and Slow Violence in Latin America and the Latinx World, 2019.