Tag Archives: Puerto Rico

NY rites set for Latina political pioneer

August 1, 2009The ForumBoriken Health Center, Campbell Funeral Chapel, cancer, Church of the Holy Agony, Clark Pena, MAYAGUEZ, Michael Bloomberg, Olga Aran, Olga Mendez, pain, Puerto Rico, Republican-turned-independent Mayor, Senator, St. Michael's Cemetery, state senator, Taino Towers, United Statesescalona

NY rites set for Latina political pioneer
The Associated Press (July 31, 2009)

NEW YORK (AP) – A funeral will be held Monday for former New York state Sen. Olga Mendez. She was the first Puerto Rican woman elected to a state legislature in the mainland United States.

Mendez, who was 84, died Wednesday at her East Harlem home. She had been diagnosed with cancer.

The funeral Mass will be held Monday at the Church of the Holy Agony in Manhattan. She will be buried in the Bronx.

Mendez was a state senator from 1978 to 2004. She wielded tremendous political influence in the Hispanic community and beyond.

Republican-turned-independent Mayor Michael Bloomberg said Mendez helped him see the wisdom of reaching across partisan lines to “do what’s right for your constituents.”

Mendez lost her seat after switching parties, from Democrat to Republican.

News Release
Wed, 07/29/2009 – 10:24pm
FOR IMMEDIATE RELEASE
Contact: Clark Pena -646-251-1295

Late Senator Olga Mendez
Political Icon Dies in NYC

Former NYS Senator Olga Mendez died in her sleep Wednesday morning at 1:10 AM in her East Harlem apartment.

Funeral arrangements are being handled by the Campbell Funeral Chapel in Manhattan. The Senator had requested that she be cremated, and on Monday morning there will be a funeral mass, with her remains present, at her church, the Church of the Holy Agony 1834 3rd Avenue (101st Street). The time will be 9:00 AM.

Her nephew said, “She was ready. She had been under a lot of pain for the last five months. She did it on her terms, and died very peacefully.”

Olga Mendez was born Olga Aran in Mayaguez, Puerto Rico on February 5th, 1925. Her burial will take place at St. Michael’s Cemetery in the Bronx. In lieu of flowers, the Senator had requested donations be made, in her name, to the Boriken Health Center at Taino Towers in East Harlem. As she had requested, there will be no viewing or wake.

NiLP FYI: Puerto Rican Nationalism and Statehood

July 28, 2009The Forumaddressed tax law, Angelo Falc, Anibal Acevedo Vila, Antonio Amï¿½lcar Barreto, Antonio Barreto, Arienna Grody, Assistant Professor, Associate Director, Blanton Winship, Bush administration, Caribbean, Caribbean Commonwealth Day, Christopher Columbus, Commissioner, Committee of Natural Resources, Congress, Congressional delegate, Cuba, dissociation, Edward Douglass White, Florida, Gerald Ford, Governor, Governor General, Governor of Puerto Rico, Guam, Hispaniola, John Marshall Harlan II, Jorge Duany, Juan M. Garc, law professor, lawyer, lawyer and political analyst, Lima, Manuel Maldonado-Denis, Manuel Rodrï¿½guez Orellana, Marshall, media repression, Medicare, member, Michael Gonz, Natural Resources Committee, New, Northeastern University's Humanities Center, Paris, Pedro A. Malavet, Pedro Albizu Campos, Pedro Pierluisi, Pedro Rosell, Pentagon, Piedras, President, Professor of Anthropology, Puerto Rico, Research Associate Council on Hemispheric Affairs, scholar and political leader, Spain, Supreme Court, the Philippines, U.S. Caribbean, U.S. House of Representatives, UN General Assembly, United States, University of Florida, University of Puerto Rico, USD, writerescalona

Note: The Natural Resources Committee approved the Puerto Rico Democracy Act of 2009 on the future political status of Puerto Rico last week. This bill was submitted by the island’s resident commissioner, Pedro Pierluisi, who is a member of the pro-statehood New Progressive Paty (PNP). The other three Stateside Puerto Ricans in Congress have not endorsed this bill.

According to this proposal, voters would choose between keeping the island’s commonwealth status, adopted in 1952, or to opt for something different. In the latter case, a second plebiscite would let them decide whether they wanted statehood, independence or independence with a loose association to the United States.

Two of the island’s main parties oppose the proposal as having a pro-statehood bias, and a similar bill that the committee approved in October 2007 has since died. Last week’s committee debate marked the 68th time that the House has debated a bill related to Puerto Rico’s status. Puerto Ricans voted to maintain the island’s current status and rejected statehood in nonbinding referendums in 1967, 1993 and 1998.

Residents of the U.S. Caribbean commonwealth are barred from voting in presidential elections, and their Congressional delegate cannot vote.

We have reprinted below an interesting analysis supporting the statehood position that we thought would be helpful in promoting further debate on this status issue. The views expressed do not necessarily reflect the views of NiLP on this subject and we will seek disseminate commentaries on the other status options.

—Angelo Falcón

Puerto Rican Nationalism and the Drift Towards Statehood
by Arienna Grody, Research Associate
Council on Hemispheric Affairs (July 27, 2009)

Near the Caribbean islands of Hispaniola and Cuba lies another, smaller island, the inhabitants of which have never experienced sovereignty. The arrival of Christopher Columbus [Colón] to its shores in 1493 heralded an era of enslavement and destruction of the native Taíno population at the hands of the Spanish colonial system. Four centuries later, the decadence of the Spanish royalty had significantly weakened the once-formidable imperial structure. The Spanish-American War of 1898 became the capstone of the demise of the Spanish empire and the Treaty of Paris ceded control of several Spanish-held islands to the United States. Of the territorial possessions to change hands in 1898, Puerto Rico is the only one that persists in a state of colonialism to this day.

“Puerto Rico has been a colony for an uninterrupted period of over five hundred years,” writes Pedro A. Malavet, a law professor at the University of Florida who has studied the subject extensively. “In modern times, colonialism – the status of a polity with a definable territory that lacks sovereignty because legal [and] political authority is exercised by a peoples distinguishable from the inhabitants of the colonized region – is the only legal status that the isla (island) has known.” Puerto Rico’s legal and political status has not, however, precluded the development of a national ethos. On the contrary, Jorge Duany, a professor of anthropology at the University of Puerto Rico in Rio Piedras, explains that Puerto Ricans “imagine themselves as a nation [although they] do so despite the lack of a strong movement to create a sovereign state.” Furthermore, this perception of a unique Puerto Rican identity had already developed and become established under Spanish rule. Puerto Rican cultural nationalism has persisted through various stages of history, through drives for independence and efforts at assimilation. This puertorriqueñismo is apolitical. In fact, some of the strongest cultural nationalism is exhibited by Puerto Ricans living in the United States.

Nevertheless, the lack of association between puertorriqueñismo and sovereignty, or even of a clearly mobilized independence movement with widespread support, does not diminish the necessity of finding a just and permanent resolution to the question of the status of Puerto Rico.

American Imperialism Called to the Colors

In 1898, the United States won Cuba, Guam, the Philippines, and Puerto Rico from Spain. As U.S. troops invaded Puerto Rico, they proclaimed that their intentions were to overthrow the ruling Spanish authorities, thereby guaranteeing individual freedoms for the inhabitants. However, as Michael González-Cruz, an assistant professor at the University of Puerto Rico at Mayagüez, writes, “the occupation and recolonization of the island did not improve basic rights such as health or labor conditions but rather reinforced the barriers that increased social inequalities among the population.” Although the U.S.’ initial promises of liberation and democracy won the support and assistance of many anti-Spanish Puerto Ricans, it soon became clear that “the United States’ interest in conquering land did not extend to accepting the colonized people as equals.”

Far from promoting the democratic republican ideals associated with the U.S.’ own independence movement and its aftermath, the new colonial regime on the island promptly instituted military rule. It “sought to consolidate its military and economic authority by repressing any activity that might destabilize it or threaten its economic interests.” U.S. military forces protected landowners against the tiznados, or members of secret societies dedicated to the independence of Puerto Rico, rendering the landowners dependent on their presence and rejecting any movement towards sovereignty for the island. Additionally, the period was marked by media repression and censorship as “journalists were systematically pursued, fined and arrested for reporting on the behavior of the troops of the occupation.” These were the first signs that island residents were not going to be treated as the equals of mainland Americans, but they were by no means the last.

The Insular Cases

According to writer, lawyer and political analyst Juan M. García-Passalacqua, the Insular Cases – the series of Supreme Court decisions that ultimately determined the relationships between the United States and its newly acquired territories – “made it clear that the paradigm was the governance of the property of the United States, not of a people.” This point is illuminated by the fact that the Insular Cases primarily addressed tax law. In De Lima v Bidwell (1901), the Court determined that Puerto Rico was not a foreign country – at least for the purpose of import taxes. But in Downes v Bidwell (1901), it held that the island was not part of the U.S. per se. Malavet points to the fact that it gave Congress “almost unfettered discretion to do with Puerto Rico as it wants” as the biggest flaw in the Downes decision.

The decision was neither undisputed nor unqualified. For example, Justice Edward Douglass White concurred, but on the condition that “when the unfitness of particular territory for incorporation is demonstrated the occupation will terminate.” Justice John Marshall Harlan II (best known for his dissent in Plessy v Ferguson (1896)) dissented emphatically, arguing that “the idea that this country may acquire territories anywhere upon the earth, by conquest or treaty, and hold them as mere colonies or provinces, – the people inhabiting them to enjoy only such rights as Congress chooses to accord them, – is wholly inconsistent with the spirit and genious, as well as with the words, of the Constitution.”

Despite these warnings, however, Congress (with the assent of the Supreme Court) continued to construct Puerto Rico as a dependent colonial possession, a status from which, more than a century later, the island has yet to escape. The civilian government introduced under the Foraker Act (1900) was appointed primarily by the president of the United States. The Jones Act (1917) can be said to have bestowed or imposed U.S. citizenship on Puerto Ricans. But this citizenship does not include the full rights guaranteed to citizens in the fifty states. In the case of Balzac v Porto Rico (1922), the Supreme Court held that personal freedoms, while considered a constitutional right on the mainland, were not legal entitlements on the island because of its status as a territory merely “belonging” to the United States, rather than as an “incorporated” territory. Malavet maintains that Balzac “constitutionally constructs the United States citizenship of Puerto Ricans as second class,” affirming Congress’ colonialist agenda and denying Puerto Ricans both the right to self-determination and the option to assimilate on equal grounds.

Americanization

Before Puerto Rico’s destiny to be a colonial possession indefinitely had been sealed, the United States instituted a policy of Americanization, centered on linguistically assimilating the islanders by establishing English as the language of public school instruction. Malavet has described this Anglo-centric agenda as “the most obvious effort to re/construct Puerto Rican identity,” which was made possible by the early view of Puerto Ricans as “overwhelmingly poor, uneducated people who could nonetheless be ‘saved’ by Americanization.” As Amílcar Antonio Barreto, Associate Director of Northeastern University’s Humanities Center, points out, clearly “an implicit assumption underlying Americanization was the presumed superiority of Anglo-American socio-cultural norms and the concurrent inferiority of Puerto Ricans.”

Americanization, although focused primarily on English language instruction to facilitate assimilation, included persecution of the independence movement. Significantly, Puerto Ricans, who had developed a national identity under Spanish rule, rejected the efforts at forced cultural substitution. According to Barreto, the Americanization project “endow[ed] the Spanish language with a political meaning and a social significance it would not have held otherwise,” laying the foundation for a cultural nationalism centered on the Spanish language and heritage.

Economic Dependence

Not only was the U.S.-imposed government unresponsive to cultural demands of the population, it allowed American corporations to control the island’s economy and exploit its resources, effectively plunging it into long-term dependency.

One of the most fateful decisions the government made was to promote sugarcane as a single crop. The dominance of sugarcane production undermined the coffee and tobacco economies in the mountain areas, allowed sugar corporations to monopolize the land and subjected workers to the cane growing cycle, forcing them into debt in the dead season and exacerbating the problems of poverty and inequality already present on the island. Furthermore, “the island became a captive market for North American interests.”

The economic policy of the early 20th century was a disaster for Puerto Rico. Its accomplishments were limited to widening the gap in Puerto Rican society, intensifying poverty on the island and creating the conditions of dependency on the United States from which it has yet to escape.

The Independence Movement

The American indifference to Puerto Rican cultural objectives, political demands and economic needs led to an initially determined drive for independence. One of the most prominent figures of the independence movement was Pedro Albizu Campos. A lawyer and a nationalist, he gained recognition when he defended the sugar workers’ strike of 1934.

The 1934 strike was a response to the wage cuts imposed by U.S. sugar corporations. Faced with a reduction of already marginal incomes, the workers organized a nationwide strike that paralyzed the sugar industry. Albizu Campos took advantage of his position as the primary advocate of the strikers to link the workers’ demands to the struggle for independence.

Albizu Campos based his argument for independence on the fact that Spain had granted Puerto Rico autonomy in 1898, before the Spanish-American War and before the Treaty of Paris. Therefore, he contended that Spain had no right to hand over Puerto Rico to the United States as war plunder. Unfortunately for Puerto Rico, autonomy does not equate to sovereignty. Sovereignty is not a condition that Puerto Rico has ever experienced. But there has been a significant push for an independent Puerto Rico. Nevertheless, this movement has been consistently and violently repressed.

In 1937, a peaceful protest in support of Puerto Rican independence was organized in Ponce. Shortly before the demonstration was to begin, then Governor General Blanton Winship revoked the previously issued permits. Police surrounded the march and, as it began, opened fire on the activists, leaving 21 dead and 200 wounded. The Ponce Massacre is one of the better known examples of the use of violence to silence the independence movement, but by no means was it an isolated event.

Assimilationism

The United States, despite its disregard for the Puerto Rican people, placed a high premium on the use of the island for military purposes. This was highlighted by the location of both the Caribbean and South Atlantic U.S. Naval Commands in the 37,000 acre naval base Roosevelt Roads, which closed in 2004.

The obvious alternative to independence is statehood, an option which entails a certain degree of assimilation. González-Cruz posits that “the extreme economic dependency and the U.S. military presence provide favorable conditions for Puerto Rico to become a state.”

As Governor of Puerto Rico in the 1990s, Pedro Roselló of the Partido Nuevo Progresista (PNP) proposed instituting a form of bilingual education, allegedly because of the advantages associated with both bilingualism and speaking English, but more plausibly to boost the island’s chances of becoming a state. In 1976, President Gerald Ford declared that it was time for Puerto Rico to become fully assimilated as the 51st state. But there was strong opposition, not only from island independentistas, but from American politicians, some of whom were determined to refuse Puerto Rico admission to the union without instituting English as the official language of the island.

In the 1990s, there was lingering xenophobic objection to Puerto Rican statehood as well as echoes of the linguistic intolerance exhibited in the 1970s. The American intransigence on language and assimilation is likely what pushed the Roselló government to try to institute bilingual education on the island.

“Because of the uncertainty of the status question, the proannexationist government […] steered the island toward a neoliberal model in which statehood would not generate additional costs for the United States,” writes González-Cruz. They catered to the U.S. Congress as much as possible in order to try to direct the future of the island toward full incorporation into the United States.
However, this assimilationist push for statehood, embodied by the proposed education reforms was flatly rejected by the population. The Partido Independentista Puertorriqueña (PIP), may have never been able to garner more support than what it needs to barely survive, but assimilation is also perceived by many modern islanders as contrary to the needs, desires and interests of the Puerto Rican people.

Puertorriqueñismo

Puerto Ricans favor neither independence nor assimilation in crushing numbers. They are reluctant to forego the benefits of U.S. citizenship and unwilling to give up their identity as Puerto Ricans. Malavet argues that “cultural assimilation has been and positively will be impossible for the United States to achieve.” This is because Puerto Ricans perceive themselves as “Puerto Ricans first, Americans second.” Yet, in spite of this apparently strong nationalist sentiment, Puerto Ricans reject legal and political independence. In the words of Antonio Amílcar Barreto, “Puerto Ricans are cultural nationalists [but] the island’s economic dependency on the United States […] outweighs other considerations when it comes to voting.”

“Culturally speaking, Puerto Rico now meets most of the objective and subjective characteristics of conventional views of the nation, among them a shared language, territory, and history,” writes Jorge Duany. “Most important, the vast majority of Puerto Ricans imagine themselves as distinct from Americans as well as from other Latin American and Caribbean peoples.”

This cultural nationhood emerged in the 17th and 18th centuries. As more Spaniards were born in Puerto Rico, they developed a distinct criollo cultural identity, inextricably linked to the island. Towards the end of the 19th century, the criollos began to push for greater independence from the distant fatherland. In March 1898, the first autonomous government was established under Spanish rule. Despite its imperfections, the autonomous charter indicated the growing nationalist sentiment on the island. Unfortunately, the United States invaded the island before it was ever granted independence.

Nevertheless, this criollo culture was sufficiently strong and entrenched to withstand the onslaught of the Americanization effort. One side effect of the attempted imposition of American culture and values was the development of a puertorriqueñismo largely defined in terms of anti-Americanism. Rather than simply creating a unique Puerto Rican identity, early nationalists defined Puerto Ricanness strictly in contrast to Americanness. Thus, “Puerto Rican nationalism throughout the 20th century has been characterized by Hispanophilia, anti-Americanism, Negrophobia, androcentrism, homophobia, and, more recently, xenophobia,” writes Duany. To a large extent, this accounts for the rejection of English (or even bilingualism) in favor of Spanish, which is perceived as an important part of contemporary Puerto Rican identity. Even Puerto Ricans living in the United States are often not considered real Puerto Ricans by island nationalists.

Nationhood

Duany describes a nation as “a ‘spiritual principle’ based on shared memories and the cult of a glorious past, as well as the ability to forget certain shameful events.” It is not inextricably linked to statehood. As legal scholar and political leader of the Puerto Rican independence movement Manuel Rodríguez Orellana explains, “Even before the phenomenon of the political unification of nations into states, the French were French and the English were English. Michelangelo was no less Italian than Mussolini.” It is this separation between the concepts of nation and state that allows Puerto Ricans to assert their Puerto Rican nationalism without demanding independence, instead defending their U.S. citizenship.

Although Rodríguez Orellana describes puertorriqueñismo as a “political act on the colonial stage,” it has generally lost its political undercurrents. As Rodríguez Orellana himself says, “the daily life of Puerto Ricans runs, consciously or unconsciously, along the track of their national identity.” Puerto Ricans are always Puerto Ricans. This is not a political act, but a cultural fact. Although independentista intellectuals like the relatively early and highly influential scholar Manuel Maldonado-Denis worry that “the colonization of Puerto Rico under the American flag has meant the gradual erosion of [Puerto Rican] culture” and argue that “Puerto Rico is a country that is threatened at its very roots by the American presence,” the evidence is to the contrary. In fact, migration “has produced an affirmation of puertorriqueñismo as a nationality in the continental United States that is stronger and may be more important than the development of it on the island.” Puerto Ricans clearly continue to exhibit a strong sense of cultural identity and nationalism in spite of their failure to connect it to independence.

A Century of Colonialism

In the words of Maldonado-Denis, “Puerto Ricans are a colonial people with a colonial outlook,” meaning that neither the Puerto Ricans on the island nor Puerto Ricans in the United States have yet achieved “a true ‘decolonization,’ either in the political or in the psychological sense of the word.” In spite of Puerto Rican complacency and in spite of the fact that the United States has managed to design “a process of governance that hides Puerto Rico in plain view,” the colonial relationship that persists between the two polities cannot last forever. 111 years after the acquisition of the island, the time to decide the future of Puerto Rico is overdue.

The Future of Puerto Rico

Malavet identifies the three legitimate postcolonial alternatives for Puerto Rico as independence, non-assimilationist statehood and “a constitutional bilateral form of free association,” arguing that “it is unconstitutional for the United States to remain a colonial power […] for a period of over one hundred years.” The territorial status is only valid as a temporary, transitional status. It must lead to either independence or incorporation.

Given the unacceptability of Puerto Rico’s current colonial legal and political status, the question becomes: what is the best viable option for Puerto Rico?

Independence

García-Passalacqua writes that, “with the reemergence of all sorts of nationalisms, [sovereignty] has become the logical aspiration of any and all peoples in the new world order.” There is no reason why this wouldn’t be true for Puerto Ricans. The $26 billion drained from the island by U.S. corporations each year is sufficient justification to push for separation from the United States. The unequal treatment of island residents, embodied by the phrase “second class citizenship,” provides further grounds for dissociation from the imperial power. Additionally, Puerto Ricans self-identify as a nation.

There appears to be no reason for Puerto Rico to continue as anything other than an independent nation-state. In this vein, then Governor of Puerto Rico, Anibal Acevedo Vila, spoke before the UN General Assembly last year, accusing the Bush administration of denying the island its right to chart its own course and demonstrating a sense of frustration with the aimless direction in which the United States has dragged Puerto Rico. This seems to imply preference for autonomy, if not sovereignty. But while Puerto Ricans certainly insist upon their autonomy, there is no such consensus on independence – that option has never garnered more than five percent of the vote in any of the status plebiscites.

Statehood

Puerto Ricans are not ready to give up their ability to hop across the blue pond on a whim. Despite the fact that the United States continuously exploits the island – its resources and its people – , most Puerto Ricans perceive the benefits of their relationship to the United States as outweighing the costs.

Puerto Rico is “consistently losing its ability to achieve self-sustaining development, and the current economic course” makes it less likely that there will ever be “any significant degree of political and economic sovereignty.” Furthermore, the presence of U.S. military bases on the island reduces the likelihood that the Pentagon would easily let go of the valuable strategic outpost. The greatest opposition to Puerto Rican statehood would come from xenophobic American politicians arguing that Puerto Ricans are inassimilable.

This combination of factors could tilt the balance in favor of statehood over independence. Because Puerto Ricans perceive their economic interests as being tied to their connection to the mainland, they are likely to opt for a status that allows them to maintain the current relationship virtually unaltered. While the majority of island intellectuals may advocate independence, it is important to note that the majority of islanders are not intellectuals.

A New Proposal

Last month, Pedro Pierluisi presented a new bill in the Committee of Natural Resources in the U.S. House of Representatives, seeking authorization from Congress to allow Puerto Rico to conduct a series of plebiscites to determine the preferred future status of the island. However, the bill does not commit Congress to act on the results of the plebiscites and, although it presents Puerto Ricans with and opportunity to choose a reasonable permanent status, it also allows them to perpetuate themselves in an unacceptable state of colonialism indefinitely.

Malavet writes that “perhaps the biggest harm perpetrated by the United States against the people of Puerto Rico can be labeled ‘the crisis of self confidence.’ This form of internalized oppression that afflicts the people of Puerto Rico leads them to conclude that they are incapable of self-government. Under this tragic construct, Puerto Ricans believe that they lack the economic power to succeed as an independent nation – that they lack the intellectual and moral capacity for government.” This U.S.-imposed inferiority complex will almost certainly lead Puerto Ricans to vote against independence if given the option. They have consistently expressed no desire whatsoever to be categorized as a sovereign state.

Because Puerto Ricans do not connect their cultural nationalism to sovereignty and because of the island’s extreme dependency on the United States, the most likely eventual outcome for Puerto Rico will be statehood. Although this is not necessarily the ideal status for the island, it is undeniably preferable to its current second-class existence. What is most important is that the island ceases to be a territorial possession. In the words of Manuel Maldonado-Denis, “colonialism as an institution is dead the world over. Puerto Rico cannot – will not – be the exception to this rule.”

The Hope of a Nation

With any luck, Congress will pass Pierluisi’s bill (or a more forceful version that pushes for change) and Puerto Ricans will be given the opportunity to vote on their future. In spite of the strong cultural nationalism that permeates contemporary Puerto Rican society, the economic benefits of statehood are likely to be the most influential factor in a status vote.

Statehood entails a certain degree of assimilation. For instance, Puerto Rican athletes will now have to compete for spots on the U.S. Olympic team before heading to the international event. This absorption into the United States certainly erodes the sense of Puerto Rican nationhood as Puerto Rico is no longer able to represent itself as a specific entity on a world stage. However, this should not hugely effect the continuation of a thriving Puerto Rican culture distinct from American culture.

Moreover, there are definite advantages to becoming a state, not least the expansion of Medicare and the ability to vote. If the territory joins the Union, it will be nearly impossible for the U.S. to rationalize the perpetuation of the poverty currently found in Puerto Rico.

And if the population decides that the economic benefits of statehood do not outweigh the cultural costs, perhaps the shock of losing their Olympic team will spark a widespread Puerto Rican independence movement.

SOTOMAYOR’s OFTEN QUOTED SPEECH

June 9, 2009The ForumAfro-American Supreme Court Justice, America, American Judicature Society, annual Judge, Attorney General, author, Berkeley, Board of Education, California, Cedarbaum, Circuit Court, Clarence Thomas, comedian, Connie Baker Motley, Coyle, District Court, District of Columbia, Eighth, Food, former law school classmate, G. Olmos Memorial Lecture, Ginsburg, Harvard Law School, Janet Reno, Judge, Judith Resnik, Kaye, Latina Judge, Latina Presence, law school, law school classmate, law school friend, Mario G. Olmos, Martha Minnow, Mary Louise, Minnesota, Minnesota Supreme Court, Miriam Cederbaum, New York, New York Court of Appeals, Oliver Wendell Holmes, Paez, Patricia Wald, Professor, Puerto Rico, Rachel Moran, Reynaldo Garza, Reynoso, Sandra Day O'Connor, School of Law, Senate, Sonia Sotomayor, Spain, Steven Carter, Supreme Court, The Judicature Journal, Thurgood Marshall, United States, University of California, unusual food tastes, West Coast, Yale Law Schoolescalona

The following is the text of the Judge Mario G. Olmos Memorial Lecture in 2001, delivered at the University of California, Berkeley, School of Law, by appeals court judge Sonia Sotomayor. It was published in the Spring 2002 issue of Berkeley La Raza Law Journal, a symposium issue entitled “Raising the Bar: Latino and Latina Presence in the Judiciary and the Struggle for Representation,” and it is reproduced here with permission from the journal.

“A Latina Judge’s Voice”

By Sonia Sotomayor

Judge Reynoso, thank you for that lovely introduction. I am humbled to be speaking behind a man who has contributed so much to the Hispanic community. I am also grateful to have such kind words said about me.

I am delighted to be here. It is nice to escape my hometown for just a little bit. It is also nice to say hello to old friends who are in the audience, to rekindle contact with old acquaintances and to make new friends among those of you in the audience. It is particularly heart warming to me to be attending a conference to which I was invited by a Latina law school friend, Rachel Moran, who is now an accomplished and widely respected legal scholar. I warn Latinos in this room: Latinas are making a lot of progress in the old-boy network.

I am also deeply honored to have been asked to deliver the annual Judge Mario G. Olmos lecture. I am joining a remarkable group of prior speakers who have given this lecture. I hope what I speak about today continues to promote the legacy of that man whose commitment to public service and abiding dedication to promoting equality and justice for all people inspired this memorial lecture and the conference that will follow. I thank Judge Olmos’ widow Mary Louise’s family, her son and the judge’s many friends for hosting me. And for the privilege you have bestowed on me in honoring the memory of a very special person. If I and the many people of this conference can accomplish a fraction of what Judge Olmos did in his short but extraordinary life we and our respective communities will be infinitely better.

I intend tonight to touch upon the themes that this conference will be discussing this weekend and to talk to you about my Latina identity, where it came from, and the influence I perceive it has on my presence on the bench.

Who am I? I am a “Newyorkrican.” For those of you on the West Coast who do not know what that term means: I am a born and bred New Yorker of Puerto Rican-born parents who came to the states during World War II.

Like many other immigrants to this great land, my parents came because of poverty and to attempt to find and secure a better life for themselves and the family that they hoped to have. They largely succeeded. For that, my brother and I are very grateful. The story of that success is what made me and what makes me the Latina that I am. The Latina side of my identity was forged and closely nurtured by my family through our shared experiences and traditions.

For me, a very special part of my being Latina is the mucho platos de arroz, gandules y pernil – rice, beans and pork – that I have eaten at countless family holidays and special events. My Latina identity also includes, because of my particularly adventurous taste buds, morcilla, — pig intestines, patitas de cerdo con garbanzo — pigs’ feet with beans, and la lengua y orejas de cuchifrito, pigs’ tongue and ears. I bet the Mexican-Americans in this room are thinking that Puerto Ricans have unusual food tastes. Some of us, like me, do. Part of my Latina identity is the sound of merengue at all our family parties and the heart wrenching Spanish love songs that we enjoy. It is the memory of Saturday afternoon at the movies with my aunt and cousins watching Cantinflas, who is not Puerto Rican, but who was an icon Spanish comedian on par with Abbot and Costello of my generation. My Latina soul was nourished as I visited and played at my grandmother’s house with my cousins and extended family. They were my friends as I grew up. Being a Latina child was watching the adults playing dominos on Saturday night and us kids playing loteria, bingo, with my grandmother calling out the numbers which we marked on our cards with chick peas.

Now, does any one of these things make me a Latina? Obviously not because each of our Carribean and Latin American communities has their own unique food and different traditions at the holidays. I only learned about tacos in college from my Mexican-American roommate. Being a Latina in America also does not mean speaking Spanish. I happen to speak it fairly well. But my brother, only three years younger, like too many of us educated here, barely speaks it. Most of us born and bred here, speak it very poorly.

If I had pursued my career in my undergraduate history major, I would likely provide you with a very academic description of what being a Latino or Latina means. For example, I could define Latinos as those peoples and cultures populated or colonized by Spain who maintained or adopted Spanish or Spanish Creole as their language of communication. You can tell that I have been very well educated. That antiseptic description however, does not really explain the appeal of morcilla – pig’s intestine – to an American born child. It does not provide an adequate explanation of why individuals like us, many of whom are born in this completely different American culture, still identify so strongly with those communities in which our parents were born and raised.

America has a deeply confused image of itself that is in perpetual tension. We are a nation that takes pride in our ethnic diversity, recognizing its importance in shaping our society and in adding richness to its existence. Yet, we simultaneously insist that we can and must function and live in a race and color-blind way that ignore these very differences that in other contexts we laud. That tension between “the melting pot and the salad bowl” — a recently popular metaphor used to described New York’s diversity – is being hotly debated today in national discussions about affirmative action. Many of us struggle with this tension and attempt to maintain and promote our cultural and ethnic identities in a society that is often ambivalent about how to deal with its differences. In this time of great debate we must remember that it is not political struggles that create a Latino or Latina identity. I became a Latina by the way I love and the way I live my life. My family showed me by their example how wonderful and vibrant life is and how wonderful and magical it is to have a Latina soul. They taught me to love being a Puertorriqueña and to love America and value its lesson that great things could be achieved if one works hard for it. But achieving success here is no easy accomplishment for Latinos or Latinas, and although that struggle did not and does not create a Latina identity, it does inspire how I live my life.

I was born in the year 1954. That year was the fateful year in which Brown v. Board of Education was decided. When I was eight, in 1961, the first Latino, the wonderful Judge Reynaldo Garza, was appointed to the federal bench, an event we are celebrating at this conference. When I finished law school in 1979, there were no women judges on the Supreme Court or on the highest court of my home state, New York. There was then only one Afro-American Supreme Court Justice and then and now no Latino or Latina justices on our highest court. Now in the last twenty plus years of my professional life, I have seen a quantum leap in the representation of women and Latinos in the legal profession and particularly in the judiciary. In addition to the appointment of the first female United States Attorney General, Janet Reno, we have seen the appointment of two female justices to the Supreme Court and two female justices to the New York Court of Appeals, the highest court of my home state. One of those judges is the Chief Judge and the other is a Puerto Riqueña, like I am. As of today, women sit on the highest courts of almost all of the states and of the territories, including Puerto Rico. One Supreme Court, that of Minnesota, had a majority of women justices for a period of time.

As of September 1, 2001, the federal judiciary consisting of Supreme, Circuit and District Court Judges was about 22% women. In 1992, nearly ten years ago, when I was first appointed a District Court Judge, the percentage of women in the total federal judiciary was only 13%. Now, the growth of Latino representation is somewhat less favorable. As of today we have, as I noted earlier, no Supreme Court justices, and we have only 10 out of 147 active Circuit Court judges and 30 out of 587 active district court judges. Those numbers are grossly below our proportion of the population. As recently as 1965, however, the federal bench had only three women serving and only one Latino judge. So changes are happening, although in some areas, very slowly. These figures and appointments are heartwarming. Nevertheless, much still remains to happen.

Let us not forget that between the appointments of Justice Sandra Day O’Connor in 1981 and Justice Ginsburg in 1992, eleven years passed. Similarly, between Justice Kaye’s initial appointment as an Associate Judge to the New York Court of Appeals in 1983, and Justice Ciparick’s appointment in 1993, ten years elapsed. Almost nine years later, we are waiting for a third appointment of a woman to both the Supreme Court and the New York Court of Appeals and of a second minority, male or female, preferably Hispanic, to the Supreme Court. In 1992 when I joined the bench, there were still two out of 13 circuit courts and about 53 out of 92 district courts in which no women sat. At the beginning of September of 2001, there are women sitting in all 13 circuit courts. The First, Fifth, Eighth and Federal Circuits each have only one female judge, however, out of a combined total number of 48 judges. There are still nearly 37 district courts with no women judges at all. For women of color the statistics are more sobering. As of September 20, 1998, of the then 195 circuit court judges only two were African-American women and two Hispanic women. Of the 641 district court judges only twelve were African-American women and eleven Hispanic women. African-American women comprise only 1.56% of the federal judiciary and Hispanic-American women comprise only 1%. No African-American, male or female, sits today on the Fourth or Federal circuits. And no Hispanics, male or female, sit on the Fourth, Sixth, Seventh, Eighth, District of Columbia or Federal Circuits.

Sort of shocking, isn’t it? This is the year 2002. We have a long way to go. Unfortunately, there are some very deep storm warnings we must keep in mind. In at least the last five years the majority of nominated judges the Senate delayed more than one year before confirming or never confirming were women or minorities. I need not remind this audience that Judge Paez of your home Circuit, the Ninth Circuit, has had the dubious distinction of having had his confirmation delayed the longest in Senate history. These figures demonstrate that there is a real and continuing need for Latino and Latina organizations and community groups throughout the country to exist and to continue their efforts of promoting women and men of all colors in their pursuit for equality in the judicial system.

This weekend’s conference, illustrated by its name, is bound to examine issues that I hope will identify the efforts and solutions that will assist our communities. The focus of my speech tonight, however, is not about the struggle to get us where we are and where we need to go but instead to discuss with you what it all will mean to have more women and people of color on the bench. The statistics I have been talking about provide a base from which to discuss a question which one of my former colleagues on the Southern District bench, Judge Miriam Cederbaum, raised when speaking about women on the federal bench. Her question was: What do the history and statistics mean? In her speech, Judge Cederbaum expressed her belief that the number of women and by direct inference people of color on the bench, was still statistically insignificant and that therefore we could not draw valid scientific conclusions from the acts of so few people over such a short period of time. Yet, we do have women and people of color in more significant numbers on the bench and no one can or should ignore pondering what that will mean or not mean in the development of the law. Now, I cannot and do not claim this issue as personally my own. In recent years there has been an explosion of research and writing in this area. On one of the panels tomorrow, you will hear the Latino perspective in this debate.

For those of you interested in the gender perspective on this issue, I commend to you a wonderful compilation of articles published on the subject in Vol. 77 of the Judicature, the Journal of the American Judicature Society of November-December 1993. It is on Westlaw/Lexis and I assume the students and academics in this room can find it.

Now Judge Cedarbaum expresses concern with any analysis of women and presumably again people of color on the bench, which begins and presumably ends with the conclusion that women or minorities are different from men generally. She sees danger in presuming that judging should be gender or anything else based. She rightly points out that the perception of the differences between men and women is what led to many paternalistic laws and to the denial to women of the right to vote because we were described then “as not capable of reasoning or thinking logically” but instead of “acting intuitively.” I am quoting adjectives that were bandied around famously during the suffragettes’ movement.

While recognizing the potential effect of individual experiences on perception, Judge Cedarbaum nevertheless believes that judges must transcend their personal sympathies and prejudices and aspire to achieve a greater degree of fairness and integrity based on the reason of law. Although I agree with and attempt to work toward Judge Cedarbaum’s aspiration, I wonder whether achieving that goal is possible in all or even in most cases. And I wonder whether by ignoring our differences as women or men of color we do a disservice both to the law and society. Whatever the reasons why we may have different perspectives, either as some theorists suggest because of our cultural experiences or as others postulate because we have basic differences in logic and reasoning, are in many respects a small part of a larger practical question we as women and minority judges in society in general must address. I accept the thesis of a law school classmate, Professor Steven Carter of Yale Law School, in his affirmative action book that in any group of human beings there is a diversity of opinion because there is both a diversity of experiences and of thought. Thus, as noted by another Yale Law School Professor — I did graduate from there and I am not really biased except that they seem to be doing a lot of writing in that area – Professor Judith Resnik says that there is not a single voice of feminism, not a feminist approach but many who are exploring the possible ways of being that are distinct from those structured in a world dominated by the power and words of men. Thus, feminist theories of judging are in the midst of creation and are not and perhaps will never aspire to be as solidified as the established legal doctrines of judging can sometimes appear to be.

That same point can be made with respect to people of color. No one person, judge or nominee will speak in a female or people of color voice. I need not remind you that Justice Clarence Thomas represents a part but not the whole of African-American thought on many subjects. Yet, because I accept the proposition that, as Judge Resnik describes it, “to judge is an exercise of power” and because as, another former law school classmate, Professor Martha Minnow of Harvard Law School, states “there is no objective stance but only a series of perspectives – no neutrality, no escape from choice in judging,” I further accept that our experiences as women and people of color affect our decisions. The aspiration to impartiality is just that–it’s an aspiration because it denies the fact that we are by our experiences making different choices than others. Not all women or people of color, in all or some circumstances or indeed in any particular case or circumstance but enough people of color in enough cases, will make a difference in the process of judging. The Minnesota Supreme Court has given an example of this. As reported by Judge Patricia Wald formerly of the D.C. Circuit Court, three women on the Minnesota Court with two men dissenting agreed to grant a protective order against a father’s visitation rights when the father abused his child. The Judicature Journal has at least two excellent studies on how women on the courts of appeal and state supreme courts have tended to vote more often than their male counterpart to uphold women’s claims in sex discrimination cases and criminal defendants’ claims in search and seizure cases. As recognized by legal scholars, whatever the reason, not one woman or person of color in any one position but as a group we will have an effect on the development of the law and on judging.

In our private conversations, Judge Cedarbaum has pointed out to me that seminal decisions in race and sex discrimination cases have come from Supreme Courts composed exclusively of white males. I agree that this is significant but I also choose to emphasize that the people who argued those cases before the Supreme Court which changed the legal landscape ultimately were largely people of color and women. I recall that Justice Thurgood Marshall, Judge Connie Baker Motley, the first black woman appointed to the federal bench, and others of the NAACP argued Brown v. Board of Education. Similarly, Justice Ginsburg, with other women attorneys, was instrumental in advocating and convincing the Court that equality of work required equality in terms and conditions of employment.

Whether born from experience or inherent physiological or cultural differences, a possibility I abhor less or discount less than my colleague Judge Cedarbaum, our gender and national origins may and will make a difference in our judging. Justice O’Connor has often been cited as saying that a wise old man and wise old woman will reach the same conclusion in deciding cases. I am not so sure Justice O’Connor is the author of that line since Professor Resnik attributes that line to Supreme Court Justice Coyle. I am also not so sure that I agree with the statement. First, as Professor Martha Minnow has noted, there can never be a universal definition of wise. Second, I would hope that a wise Latina woman with the richness of her experiences would more often than not reach a better conclusion than a white male who hasn’t lived that life.

Let us not forget that wise men like Oliver Wendell Holmes and Justice Cardozo voted on cases which upheld both sex and race discrimination in our society. Until 1972, no Supreme Court case ever upheld the claim of a woman in a gender discrimination case. I, like Professor Carter, believe that we should not be so myopic as to believe that others of different experiences or backgrounds are incapable of understanding the values and needs of people from a different group. Many are so capable. As Judge Cedarbaum pointed out to me, nine white men on the Supreme Court in the past have done so on many occasions and on many issues including Brown.

However, to understand takes time and effort, something that not all people are willing to give. For others, their experiences limit their ability to understand the experiences of others. Other simply do not care. Hence, one must accept the proposition that a difference there will be by the presence of women and people of color on the bench. Personal experiences affect the facts that judges choose to see. My hope is that I will take the good from my experiences and extrapolate them further into areas with which I am unfamiliar. I simply do not know exactly what that difference will be in my judging. But I accept there will be some based on my gender and my Latina heritage.

I also hope that by raising the question today of what difference having more Latinos and Latinas on the bench will make will start your own evaluation. For people of color and women lawyers, what does and should being an ethnic minority mean in your lawyering? For men lawyers, what areas in your experiences and attitudes do you need to work on to make you capable of reaching those great moments of enlightenment which other men in different circumstances have been able to reach. For all of us, how do change the facts that in every task force study of gender and race bias in the courts, women and people of color, lawyers and judges alike, report in significantly higher percentages than white men that their gender and race has shaped their careers, from hiring, retention to promotion and that a statistically significant number of women and minority lawyers and judges, both alike, have experienced bias in the courtroom?

Each day on the bench I learn something new about the judicial process and about being a professional Latina woman in a world that sometimes looks at me with suspicion. I am reminded each day that I render decisions that affect people concretely and that I owe them constant and complete vigilance in checking my assumptions, presumptions and perspectives and ensuring that to the extent that my limited abilities and capabilities permit me, that I reevaluate them and change as circumstances and cases before me requires. I can and do aspire to be greater than the sum total of my experiences but I accept my limitations. I willingly accept that we who judge must not deny the differences resulting from experience and heritage but attempt, as the Supreme Court suggests, continuously to judge when those opinions, sympathies and prejudices are appropriate.

There is always a danger embedded in relative morality, but since judging is a series of choices that we must make, that I am forced to make, I hope that I can make them by informing myself on the questions I must not avoid asking and continuously pondering. We, I mean all of us in this room, must continue individually and in voices united in organizations that have supported this conference, to think about these questions and to figure out how we go about creating the opportunity for there to be more women and people of color on the bench so we can finally have statistically significant numbers to measure the differences we will and are making.

I am delighted to have been here tonight and extend once again my deepest gratitude to all of you for listening and letting me share my reflections on being a Latina voice on the bench. Thank you.

Howard Jordan’s Response to Black Agenda Report (BAR) article about Sotomayor

June 7, 2009The ForumAccion Puertorriqueno, administrator, America, attorney, baseball, Board of Education, Board of the Puerto Rican Legal Defense, Brown, Bruce A. Dixon, California, candidate, Cesar Perales, Clarence Thomas, co-chairwoman, corporate media, corporate news media, David Gonzalez, Department of Health, Earl Warren, Editor, Education Fund, Frank Palomino, Gonzales, Gonzalo Mendez, Governor, Green Party, Howard Jordan, insensitive strip search, Jackie Robinson, Judge, Latina, Legal Defense, legislator, Lorenzo Ramirez, Los Angeles, main civil rights law, managing editor, Marshall Either, mayor, Merrill Lynch, New Haven, New York, New York Times, Ninth Federal District Court, Obama, Orange County, Paul J. McCormick, Poland, President, Princeton, Professor, prosecutor, Puerto Rican Legal Defense and Education Fund, Puerto Rico, Rosa Clemente, Sonia Sotomayor, Supreme Court, The Jordan Journal, the New York Times, the Wall Street Journal, Thomas Estrada, Thurgood Marshal, United States, Vice-Presidential candidate, Wall Street Journal, William Guzman, Yale, zealot advocate for multinational businessescalona

Below please find a reply I wrote to the recent article by “Black Agenda Report (BAR) the journal of African American political thought and action” on an article entitled “Sonia Sotomayor: She’s No Clarence Thomas, But No Thurgood Marshall Either” by managing editor Bruce A. Dixon. I invite all readers to write BAR and express your opinion on this important nomination. The article is on the following website: http://www.blackagendareport.com/

Black Agenda Report(BAR) Joins the Anti-Latino Sotomayor Agenda
By Howard Jordan

I was saddened to witness Black Agenda Report (BAR) join the chorus of attacks on Latina justice Sonia Sotomayor. The article “Sonia Sotomayor: She’s No Clarence Thomas, But No Thurgood Marshall Either” by managing editor Bruce A. Dixon trivializes the historic importance of the nomination of the first Latina to the court. It also does a disservice to the Puerto Rican/Latino legal and political experience in the United States. Let me address some the points you raise:
First you argue that corporate media is exaggerating the importance of the nomination and it just feeds the notion that anybody can overcome racism in America. As a New York born Puerto Rican/Latino the importance of the nomination to our community is unprecedented. Though racism is structural and will not be eliminated by one appointment Mr. Dixon the narrative is important. A diabetic Latina, who lost her father when she was nine, raised in a housing project speaking a foreign language, attended Princeton, was editor a Yale Law Review, and served on the bench for seventeen years is a tribute and recognition of the important contributions Latin@s have made to this nation. The elevation of Thurgood Marshal to the Supreme Court during that historical period received the same sense of elation in the African-American community. It is as one Dominican legislator noted a “Jackie Robinson moment” for the 40 million Latinos in the U.S.
I am troubled that in your article you make only a passing reference to the racist comments characterizing Sotomayor as a “reverse racist,” an “affirmative action pick, a Hispanic chick, making fun of her unpronounceable last name, or cartoon depictions of her strung up like a piñata with a sombrero as an “easy out for progressives…to waste all their time and oxygen debating Republicans, ridiculing and refuting their racism.” The Latino community, as do all communities of color, have a responsibility and yes even an obligation to refute unfounded attacks that stereotype Justice Sotomayor and by extension promote racist stereotypes against Latinos.
Second, you rightly note Justice Sotomayor’s participation on the Board of the Puerto Rican Legal Defense and Education Fund, the main civil rights law firm for Latinos in the Northeast, but demean that participation by referring to the fact that she was “reportedly involved.” You state “No reports we have seen say that she personally filed those suits or that she ever appeared in court on behalf of litigants in discrimination and other lawsuits… she can hardly claim sole credit for it. The best barometer of her participation in PRLDEF is the statement of Puerto Ricans themselves. As Cesar Perales, the PRLDEF President stated “Sonia displayed an increasing amount of leadership on the board.” Unless of course you are going to parrot the white right and argue that Perales is only saying that because he’s Puerto Rican. She served nobly. By the way as I am sure you know board members don’t bring the cases in civil rights organizations.
Mr. Dixon, Ms. Sotomayor was one of 20 Hispanics in her class at Princeton and co-chairwoman of the Puerto Rican organization Accion Puertorriqueno where she wrote a complaint accusing Princeton of discrimination and convinced the leaders of the Chicano Caucus to co-sign it and filed it with the federal Department of Health, Education and Welfare. As a result of her efforts, Princeton employed its first Hispanic administrator and invited a Puerto Rican professor to teach. (New York Times) Perhaps you also missed her Yale Law Review article where she urged the granting of special rights for off-shore mineral rights for Puerto Rico not enjoyed by U.S. states, a historical corollary to the Vieques struggle of the Puerto Rican nation. (New York Times-David Gonzalez)
The one point you raise that I wholeheartedly agree with is your recognition of the contributions of Justice Thurgood Marshal and his transformation of the legal and racial landscape. As an attorney Justice Marshal remains one of my heroes and is the most important Supreme Court justice in U.S. history. But I consider the Sotomayor nomination as part of the historical continuum of the Latino contribution to the broader struggle for civil rights. It is the cross fertilization of our communities struggle for legal equality.

For example, in the case of Mendez v. Westminster, nine years before Brown vs. the Board of Education, on March 2, 1945, five Latino fathers (Gonzalo Mendez, Thomas Estrada, William Guzman, Frank Palomino, and Lorenzo Ramirez) challenged the practice of school segregation in the Ninth Federal District Court in Los Angeles. They claimed that their children, along with 5,000 other children of “Mexican and Latin descent”, were victims of unconstitutional discrimination by being forced to attend separate “Mexican” schools in the Westminster, Garden Grove, Santa Ana, and El Modeno school districts of Orange County. Judge Paul J. McCormick ruled in favor of Mendez and his co-plaintiffs on February 18, 1946. As a result “separate but equal” ended in California schools and legally enforced separation of racial and national groups in the public education system. The governor of the state at this time was Earl Warren who later decided Brown.
I will not go on to cite all the contributions of Sotomayor this gifted jurist who is a legatee of our contributions to our struggle for social justice. Anybody with roots in our community understands this reality and can readily access her contributions through the internet or the written and oral histories of our community if they so desired.
Third, you maintain that her legal experience a “mere 12 years of legal experience” five as a prosecutor and 7 for and corporate firm is not significant. Perhaps in your analysis you failed to mention that Justice Sotomayor has more legal experience that any of the nominees on the present court had at the time. Even more troubling is your transparent attempts to cherry pick those cases that would present Justice Sotomayor in a negative pro-corporate light. As the New York Times indicated Justice Sotomayor would bring more federal judicial experience to the Supreme Court than any justice in 100 years and more overall judicial experience than anyone confirmed in the court in the past 70 years. She participated in over 3000 panel decisions and authored roughly 400 opinions.
Fourthly, you establish a false causal connection between the Rockefeller Drug laws and the development of the prison-industrial complex and Sotomayor. The article argues that during this period Sotomayor as a prosecutor did not inject herself in this scandalous imprisonment of people of color. I frankly don’t see the connection, did Sotomayor cause this situation? During this same historical period Puerto Ricans were held as Puerto Rican political prisoners in American prisons and many progressive lawyers did not speak out. Many jurist, liberals, and yes progressive of color have not played a leading role in denouncing the colonization of the Puerto Rican people (America’s last colony), despite the efforts of our people to bring our situation to the courts, yet I would not blame them for assisting the colonizers in their silence.
Five, you use a corporate news media source like the Wall Street Journal to argue that Justice Sotomayor not only represented corporate clients but rejoiced in that representation. You note that absent from the conversation is a cursory review of her (Sotomayor’s) legal career then proceed to offer your readers a less than cursory review of your own. I am particularly disturbed on how your article cherry picked the cases that pigeon hole the judge as pro-business- but conveniently ignored other decisions such as the 2006 case Merrill Lynch v. Dabit where she allowed class action lawsuits against Merrill Lynch or her ruling in favor of the players (workers) in the major league baseball strike. As many scholars have noted that her opinions do not necessarily put her in a pro- or anti-business camp. (New York Times-May 28)
It might also have been more intellectually honest to note the civil liberties decision by the Justice in the Ricci case allowing the city of New Haven to reject an exam that discriminated against African American and Latinos or her support against insensitive strip search of a 13 year old girl as intrusive. Or the case of United States v. Reimer where Judge Sotomayor wrote an opinion revoking the US citizenship for a man charged with working for the Nazis in World War II Poland, guarding concentration camps and helping empty the Jewish ghettos. And in Lin v. Gonzales where she ordered renewed consideration of the asylum claims of Chinese women who experienced or were threatened with forced birth control
I would add that while I would not reject the argument that many of the Justice’s experience have also been corporate friendly as is most of the court, I don’t believe we have any “revolutionaries” on the bench. Will the nomination of Sotomayor destroy the corporate state/capitalism or free people of color from the racial oppression in the United States- no but is it a significant step forward- yes.
I am particularly troubled with the overall tenor of your article characterizing Justice Sotomayor as a “zealot advocate for multinational business” and an “easy out for progressives around the Sotomayor nomination is to waste all their time and oxygen debating Republicans, ridiculing and refuting their racism.” I am a progressive and I wholeheartedly reject your advice. Justice Sotomayor is reflective of the Puerto Rican/Latino experience in the United States. I would submit to you Mr. Dixon that recognizing a community’s leadership is about “respect” and I view your article as disrespectful and a cavalier dismissal of our historical experience.
As a New York born Puerto Rican I have spent a large part of my life organizing in the Latino community and struggling to build bridges between Latinos and African Americans. From the struggles against police brutality, to the Jackson campaign in 1984 and 1988, to support for the election of Mayor Dinkins, to the endorsement of candidate Obama for the Presidency who received 67 percent of the Latino vote. It is in the interest of both African Americans and Latinos to continue to cement the historical alliance between our communities and against the white supremacy that has relegated both our communities to the bottom of the economic ladder. “Sticking it” to our leaders and refusing to recognize the different levels of our “racialization” of our respective communities does not lend itself to that goal. It instead diminishes solidarity, weakens alliances, and deprives our communities of the benefits of sharing experiences.
As a regular reader of BAR I have enormous appreciation for the insight your publication has on issues of importance to all communities of color. I have read with interest your critiques of President Obama and embrace of Rosa Clemente’s candidacy as the first Afro-Puerto Rican Vice-Presidential candidate for the Green Party. That is why I was bitterly disappointed at your blind spot on the importance of the nomination of Sotomayor as “historical milestone.” The first African American President nominating the first Latina to the U.S. Supreme Court is reflective of a new Black-Brown paradigm in America where all contributions are fully recognized. We must bring together the legacies of those “those who picked cotton and those that cut sugar cane.” However, with all due respect, this will not be accomplished by promoting anti-Latino sentiments in the mainstream press.
Howard Jordan, host
The Jordan Journal
WBAI-Pacifica

Why does Sonia Sotomayor call her parents “Puerto Rican immigrants” and other thoughts

June 7, 2009The ForumArturo Morales Carrion, Benjamin Cardozo, Citizens of Spaniards, Commonwealth Day, Cuba, Don Pedro Albizu Campos, Italians, Jose Trias Monge, king, leader, leader of the nationalist movement, New York City, pains, Puerto Rico, Puerto Rico's Commonwealth Day, Raymond Carr, Reading, Rene Marques, San Juan, Sonia Sotomayor, Spain, Supreme Court, the Philippines, United States, United States of Americaescalona

From the Culture Kitchen blog

I cannot understand the brouhaha in some circles on the left around Sonia Sotomayor’s description of her parents as “immigrants”. And I certainly cannot believe that people on the right are so petty as to not call her the first “Hipanic”/Latina to the Supreme Court by calling Benjamin Cardozo, a man of Portuguese ascendancy, “Hipanic”.

Many of my readers know how I feel about the word “Hispanic”, so let me put this to rest: The census document quoted in my infamous article expressely describes the word “Hipanic” as used by the agency to describe Puerto Rican and other Americans of Latin American origins who did fall into the category of Mexicans. Citizens of Spaniards and Portuguese backgrounds were not “Hipanics” because they were Europeans. Same with Spanish and Portuguese -speaking African and Asian immigrants.

So people, let’s lay this one to rest: Benjamin Cardozo is not a Hispanic or Latino. Period.

Yet let me get to the issue of whether Puerto Ricans can be called immigrants.

I am appalled that in some mailing lists used by liberal bloggers there’s a rush to accuse right-wing commentators and even Sonia Sotomayor herself for calling her parents “Puerto Rican immigrants”. The logic behind this? That since Puerto Rico is a colony of the United States where Puerto Ricans have US citizenship, that this invalidates calling Puerto Rico a “foreign country” and it’s people as “immigrants to the United States”. The fight is to accuse the right of smearing her parents with the word immigrants because Puerto Ricans, allegedly, have no immigrant experience.

And what baffles me most is that the people pushing this line of thinking are “immigration activists” for whom it is a nuisance to fit Puerto Ricans in their “comprehensive immigration reform” narrative. In the past few years all the talk of immigration laws has been about how it is used to attack Mexicans and other mostly Central Americans. Yet the reality is very different.

You may want to call Puerto Ricans “migrants” because they we live in a US territory, but the peculiar political status of Puerto Rico as a pseudo-“Free Associated State” (aka: Commonwealth) has made many define Puerto Rican identity in the United States as one of immigrants with no immigrant status.

Rene Marques’ La Carreta (the Oxcart) became in the middle of the 20th century “the play” that captured this migrant/immigrant ethos of the Puerto Rican experience. In the play, a family of sugar-cane field workers sets out of the plantation looking for a better life. They not only end in a slum when in San Juan, but their penury there pushes them to New York City, where they only find ruin, despair and a death that returns them to the land they had previously fled from.

The play became an allegory for Puerto Rican identity because it describes the Puerto Rican experience as one that is fundamentally migrant inside the island and immigrant when in the United States. Rene Marques’ neo-realist theater was cemented in history and in this case, in the historical context of Puerto Ricans being a nation of immigrants.

Many of the boricuas of the 20th century were descendants of immigrants themselves. Spain had given to many Europeans indentured labor contracts for settling in Puerto Rico back in the 19th Century. Through these contracts the King of Spain leased the land to whomever wanted to work it and buy it back with their revenues. Many non-Spanish speaking Spaniards ended in the country, especially Catalanes, Basques, Canarinos and Gallegos along with other European groups like Italians, Irish, along with Roma from many Eastern European countries. Even under Spanish rule Central land South Native Americans were imported as the preferred group of household servants for the Spanish elite.

Even though the task of defining what it was to be a Puerto Rican had been taken up by many artists and thinkers by the time Puerto Rico was invaded by the United States in 1898, the Puerto Rican criollo movement (aka, Spanish/European identified Puerto Ricans) was stronger and more influential than their nationalist counterparts and when compared to the separatist nationalist movement in Cuba and at the other corner of the fallen Spanish colonial world, the Philippines.

It explains in many ways why the United States furiously aligned themselves to these criollistas and unleashed a wave of violence against the mostly brown and black nationalist movement in Puerto Rico; even going as far as torturing the leader of the nationalist movement, Don Pedro Albizu Campos, by using him for radiation experiments.

Yet it’s Puerto Rico’s weird constitutional framework that muddles the migrant/immigrant debate. Here’s the preamble to the Constitution of the Commomwealth of Puerto Rico:

We, the people of Puerto Rico, in order to organize ourselves politically on a fully democratic basis, to promote the general welfare, and to secure for ourselves and our posterity the complete enjoyment of human rights, placing our trust in Almighty God, do ordain and establish this Constitution for the commonwealth which, in the exercise of our natural rights, we now create within our union with the United States of America.

In so doing, we declare:

The democratic system is fundamental to the life of the Puerto Rican community;

We understand that the democratic system of government is one in which the will of the people is the source of public power, the political order is subordinate to the rights of man, and the free participation of the citizen in collective decisions is assured;

We consider as determining factors in our life our citizenship of the United States of America and our aspiration continually to enrich our democratic heritage in the individual and collective enjoyment of its rights and privileges; our loyalty to the principles of the Federal Constitution; the co-existence in Puerto Rico of the two great cultures of the American Hemisphere; our fervor for education; our faith in justice; our devotion to the courageous, industrious, and peaceful way of life; our fidelity to individual human values above and beyond social position, racial differences, and economic interests; and our hope for a better world based on these principles.

I want to stop here a moment because there are no accidents with this preamble: At no point does it say that Puerto Ricans take an oath of loyalty to the United States. At no point does it say that Puerto Rico is part of the United States. On the contrary, this document goes through great pains in defining Puerto Rico as a separate nation and a separate country without acknowledging Puerto Ricans’ right to self-determination, autonomy and sovereignty. On the contrary, the nation of Puerto Rico and Puerto Ricans aspire continually to enrich our democratic heritage in the individual and collective enjoyment of of the rights and privileges that come with having US citizenship.

Can you understand why constitutionally many Puerto Ricans make the case that we are a nation recognized by the United States and thus a separate, albeit not foreign country?

And it’s this contradiction that defines the Puerto Rico experience in the United States. An experience that even though has been defined by US citizenship since 1917 (Puerto Ricans who emigrated between 1898 and 1917 to the US actually had PR passports), has always been one of emigration to the United States not just migration from the island.

So please, stop wasting time in debating whether it is OK to call Puerto Ricans immigrants. We are. Get over it. Now go and get Sonia Sotomayor confirmed to the Supreme Court.

Further Reading : Puerto Rico: A Colonial Experiment by Raymond Carr is an excellent resource and place to start reading about the development of the Puerto Rican commonwealth. So is Jose Trias Monge’s Puerto Rico: The Trials of the Oldest Colony in the World and Puerto Rico: A Political and Cultural History by Arturo Morales Carrion.

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At Home in Two Traditions: Jazz and the Sounds of Puerto Rico

December 5, 2008The Forumbasketball, bassist, BEN RATLIFF, Berklee College of Music, Caribbean, Charlie Parker, Christmas, composer and saxophonist, Drummer, Elga Castro, Esta Plena, Guggenheim, Hans Glawischnig, Hector (Tito) Matos, Henry Cole, Ismael (Cocolai) Rivera, Jazz Gallery, jazz saxophonist and composer, John Coltrane, Juan Gutiï¿½rrez, Los Pleneros, Luis Perdomo, MacArthur Foundation, Marsalis Music, Miguel Zen, Miles Davis, Modesto Cepeda, New School, New Year's Day, New Yearï¿½s party, New York, Obanilu Allende, pianist, Puerto Rico, Ram, San Juan, Sigur Ros, USD, Viento de Agua, Washington Heightsescalona

G. Paul Burnett/The New York Times

Miguel Zenón with his band, including the bassist Hans Glawischnig, the drummer Henry Cole and Obanilu Allende, in hat, who plays plena rhythms.
By BEN RATLIFF
Published: December 3, 2008

When the jazz saxophonist and composer Miguel Zenón visits his native Puerto Rico to see his mother and other relatives every year around Christmastime, he rarely hears any jazz. Instead he’s surrounded by plena, a century-old Afro-Caribbean musical tradition, a kind of movable street-corner folksong.

The composer and saxophonist Miguel Zenón.

Plena is made with three different-size panderos (like tambourines without the cymbals) and voices singing about island myths and scandals, cultural identity, political reality, love and plena itself.

“It’s really common,” he said in an interview last week in Washington Heights, where Mr. Zenón, 31, now lives with his wife, Elga Castro, a Ph.D. candidate in political science at the New School. “And it’s so simple that you find it at a basketball game, at church — anywhere.”

Panderos are easily portable, as opposed to the barrel-shaped drums used in bomba, another island music. And the four-beat plena rhythm has also been part of the holiday-season ritual of parranda, which is akin to Christmas caroling: surprise late-night musical visits to the neighbors.

Part of the jazz tradition is using whatever’s in front of you, and Mr. Zenón, a New Yorker since 1999, has done this before. His album “Jíbaro” (Marsalis Music), from 2005, dealt with the song form of Puerto Rican back-country troubadours, and it had a preoccupation with numbers, particularly in the décima, a 10-line stanza with specific rhyme schemes.

“Jíbaro” threads Puerto Rican folklore through small-group jazz played at a high level, led by Mr. Zenón’s limpid and graceful alto saxophone sound. The album helped establish Mr. Zenón as one of the important contemporary revisers of Latin jazz and spread his reputation for delivering excellent music from a complicated premise, a reputation that reached the secret committees of the MacArthur Foundation, which awarded him one of its $500,000 “genius” grants in September.

This year Mr. Zenón also received a Guggenheim research grant and took a long fact-finding trip back to Puerto Rico. To ask for introductions to the living plena masters, he sought out Hector (Tito) Matos, a plena practitioner who has played with the long-running New York band Los Pleneros de la 21, as well as his own group, Viento de Agua.

Mr. Matos pointed him toward historians and older musicians like Modesto Cepeda and Ismael (Cocolai) Rivera so that Mr. Zenón could understand the music’s origins and functions. He learned about the subtle differences, for instance, between the San Juan-style use of the open hand on the pandero and the slower-tempo “punta de clavo” fingertip style of Mayagüez.

An insight from Ramón López, an ethnomusicologist who has written about plena, helped Mr. Zenón with his work. “He said something to me about how the moment you put plena onstage, it’s not the real thing anymore,” Mr. Zenón said. “So he told me not to worry about it, because it’s already different from what it’s supposed to be.”

Mr. Matos said: “That he decided to focus on plena for a whole recording and a whole research project, that surprised me right away. It’s very important what Miguel is doing, to open the music we play to more ears around the world.”

Mr. Zenón used his research for his composition “Esta Plena,” a work in 10 parts: half instrumental, half with singing. (He wrote his own lyrics too: about the nature of plena, about an all-night New Year’s party at Mr. Matos’s house, about political corruption and the disappearance of cultural tradition.) It will be performed for the first time this week, Thursday through Sunday, at the Jazz Gallery in the South Village. The performances feature his working quartet — Mr. Zenón, the pianist Luis Perdomo, the bassist Hans Glawischnig and the drummer Henry Cole — as well as three extra musicians playing plena rhythms and singing: Mr. Matos, Juan Gutiérrez and Obanilu Allende.

Again in “Esta Plena” Mr. Zenón used numbers as an organizing principle. “There are three panderos in plena,” he said. “So I dealt with the number three. In terms of form I wrote a lot of phrases in three or six. Harmonically I started thinking in terms of major-third intervals and augmented triads, and from there I built melodies and chord progressions.”

That the basic plena rhythm is always in four — with the biggest drum accenting the one and three, the middle one accenting the three and four, and the smallest providing improvised accents — didn’t deter Mr. Zenón. Through “Esta Plena” he has kept the four-beat percussive plena rhythm steady, while writing melodic cycles for the rest of the band in three or nine.

If you think that sounds complex, you’re right. (Mr. Zenón graduated from Berklee College of Music in 1998 and had no formal math training beyond high school. Still, he has a math-and-science way of thinking.) Yet his compositions are always clear and organized, and when they’re making references to folklore, they keep the feeling of dance in them.

The number three, incidentally, has no other significance than the three panderos. Mr. Zenón laughed at the notion that it could signify the trinity. “When I write anything, I need something concrete to help me, something outside of music,” he explained. “On another project it might be letters.”

After the shows at the Jazz Gallery Mr. Zenón will record “Esta Plena” for his next album. And — given the financial freedom of the MacArthur award — then what?

He has an idea. Recently, he said, he was watching the documentary “Heima,” about how the Icelandic rock band Sigur Ros thanked the fans in its home country by playing an unusual series of free concerts: in factories, small-town community centers and even in fields and caves. Mr. Zenón said he got the urge to do something similar in Puerto Rico, particularly in small towns and mountainside areas where jazz is almost never heard.

It could make a difference, he said, to play jazz of the sturdiest sort; not his own, but music by Charlie Parker or John Coltrane or Miles Davis. He might also talk to audiences about improvising, play them records, offer clinics.

“When I grew up there,” he said, “there wasn’t really any live jazz. It was usually background music, and it was always the same eight or nine guys in San Juan. So I saw this movie, and I started thinking: man, if I could do that, just play the music, without having to worry about the business part — tickets, publicity, who’s going to pay the guys, are enough people going to show up — it would be incredible.”

Miguel Zenón performs Thursday through Sunday, 9 and 10:30 p.m., at the Jazz Gallery, 290 Hudson Street, South Village, (212) 242-1063, jazzgallery.org.

Puerto Rico’s Moment in the Sun

May 23, 2008The ForumAmerican military, Artist, Barack Obama, Brazil, Caribbean, Columbia, Congress, Cuba, Democratic National Committee, Denver, District of Columbia, Editor, Electoral College, Fidel Castro, first elected governor, Governor, Hillary Clinton, Hugo Ch, improbable player, John F. Kennedy, Kentucky, Luis Muï¿½oz Mar, Michael Janeway, New Mexico, New York Times, oil power, Oregon, Panama Canal, President, professor of journalism, Puerto Rico, The Boston Globe, the Philippines, United States, Washingtonescalona

By MICHAEL JANEWAY
New York Times (May 22, 2008)

PUERTO RICO, an afterthought trophy for the United States 110 years ago at the end of the Spanish-American War and an island in limbo since, has become an improbable player in the contest between Hillary Clinton and Barack Obama. Its primary on June 1 could bolster Mrs. Clinton’s claim to a majority of the popular vote — the combined tally for all the Democratic primaries and caucuses held across the country over the past six months.

Puerto Rico’s formal role in the process is indeed weighty. Its 63 voting delegates — 55 elected ones and eight superdelegates — at the Democratic National Convention in Denver this summer will outnumber delegations from more than half the states (including Kentucky and Oregon) and the District of Columbia. Yet Puerto Rico does not have a vote in the Electoral College, nor will its 2.5 million registered voters cast ballots for president in November.

How in the world did this happen? From the beginning, the question of Puerto Rico has perplexed the United States. The island was essential to the defense of the Panama Canal, so we did not make it independent, in contrast to two other Spanish possessions we gained in the war, Cuba (which become independent in 1902) and the Philippines (1946). And we judged it foreign in language and culture — and worse, overpopulated — so New Mexico-style Americanization leading to statehood was out of the question.

Similarly, Puerto Ricans have never resolved their relationship with the United States. For almost 50 years after the Spanish-American War, Puerto Rican sentiment was divided between dreams of statehood and of independence. This ambivalence deterred the island from ever petitioning Congress for one or the other. And until mid-century, sporadic outbursts of violent nationalism haunted the scene.

Partly to put such extremism out of business, Congress in 1948 allowed Puerto Rico to elect its own governor and then in 1950 gave it an intricately designed, semi-autonomous “commonwealth” status short of statehood. Two years later, the island adopted its own Constitution, and Congress quickly ratified it.

Puerto Ricans elect their own Legislature, along with the governor. They enjoy entitlements like Social Security, but they do not pay federal income taxes. They retain their own cultural identity (Spanish is the prevailing tongue) but live under the umbrella of the American trade system and the American military. They have been citizens since 1917, but they have no vote in Congress or for the presidency.

The man who brought forth this unique arrangement, which has come to seem permanent, was Luis Muñoz Marín, who dominated Puerto Rico’s politics beginning in 1940. In 1948 he became the island’s first elected governor. He won three more terms and could easily have been “president for life.” A stretch of 116th Street in Manhattan’s Spanish Harlem is named Luis Muñoz Marín Boulevard in his honor.

Muñoz was an eloquent advocate of independence until, faced with daunting statistics at the end of World War II, he concluded that Puerto Rico’s impoverished economy could not support nationhood. So he began packaging his third-way brainchild.

When pitching commonwealth on the mainland, Muñoz — an artist of words and imagery who also enjoyed a drink or two — would observe that Puerto Rico is the olive in the American martini. The phrase went down well in Washington, but Muñoz used different language at home. Neither Congress nor the American courts have ever embraced Muñoz’s Spanish-language phrase for “commonwealth,” universally recognized in Puerto Rico: “estado libre asociado,” or free associated state. Those three words suggested an autonomy (or even statehood or independence) beyond what came to pass. But Muñoz was too popular on the island for that to cause him trouble.

Still, Muñoz always intended to bring “enhanced autonomy” in trade, self-governance, taxation and entitlements to Puerto Rico. But Fidel Castro’s seizure of power in Cuba in 1959 moved Washington’s attention away from the commonwealth.

Muñoz left office in 1965. His dreams faded. The economy he jump-started went flat. Today, the government accounts for 30 percent of Puerto Rico’s work force (compared with 16 percent on the mainland).

Then in 1974, the Democratic National Committee and some shrewd local political strategists came up with an idea for how to play to lingering discontent over the island’s status: Why not make nice with Puerto Rico (and, as important, with the Puerto Rican vote in American cities) by awarding it the number of delegates to the Democratic presidential nominating convention that its population would yield as a state? But not until this year has a presidential race been close enough, long enough, to yield Puerto Rico a role in the endgame.

On the island, politics is focused on the longstanding deadlock between the two dominant parties, whose identities — one is for statehood and one is for enhanced autonomy — today bear no relation to those of the Republicans and Democrats in the 50 states. Mrs. Clinton and Mr. Obama are, gingerly, bidding for support from both of them.

But the mainland population of Puerto Ricans (like the island’s, almost four million) is watching, too. That fully enfranchised constituency is up for grabs in November. Republicans have fished in these waters, too.

Presidential candidates usually offer Puerto Ricans hazy promises that are sure to be unfulfilled. First on the list: We’ll do whatever you want about the island’s status if you deliver us an overwhelming majority for one or another option. That’s not going to happen.

Since 1967, public support on the island has seesawed inconclusively between statehood and enhanced autonomy — a better version of the deal they already have. Muñoz’s commonwealth helped eclipse independence; that course enjoys only limited support today. An overwhelming majority of Puerto Ricans wants, one way or another, to be American.

The next president could just appoint another commission, more high-level and forceful than past ones, to reopen the dormant question of Puerto Rico’s status. But there is an additional option.

Fidel Castro is gone from office, Hugo Chávez’s influence is growing, Brazil is becoming an oil power, and the United States has no Latin American policy to speak of. John F. Kennedy wisely turned to Puerto Rican leaders to help him frame a new policy for the region in 1961. Similarly, the next president could ask Puerto Rico, with its democratic tradition and its past success with economic development, to help us plan for the post-Castro Caribbean.

The United States is overdue in re-engaging with this special place, which landed in our lap as a stepchild of imperialism in 1898, and which we have never seen clearly.

Michael Janeway, a former editor of The Boston Globe and a professor of journalism and arts at Columbia, is writing a history of the United States and Puerto Rico in the 20th century.

Puerto Rico’s Moment in the Sun

By MICHAEL JANEWAY
New York Times (May 22, 2008)

The next president could just appoint another commission, more high-level and forceful than past ones, to reopen the dormant question of Puerto Rico’s status. But there is an additional option.

The United States is overdue in re-engaging with this special place, which landed in our lap as a stepchild of imperialism in 1898, and which we have never seen clearly.

Michael Janeway, a former editor of The Boston Globe and a professor of journalism and arts at Columbia, is writing a history of the United States and Puerto Rico in the 20th century.

Albizu Campos Staged Reading

May 16, 2008The ForumAlberto Vazquez, America, Arlen Dean Snyder Bob Lavelle Rosie, Bob Lavelle Rosie Berrido Oriana, Don Pedro Albizu Campos, Francisco Rivela Denia Brache Edouardo, Gary Cruz Carlos Jimenez Beatriz Quinones, Harvard, JORGE RIOS, Producerï¿½s Club, Puerto Rico, Reading, Rosie Berrido Oriana Navarro Gary, The Producerï¿½s Clublatinoman

The Last Revolutionary: Don Pedro Albizu Campos by Alberto Vazquez

I’d like to invite you to a stage reading June 2nd @ 7PM. It is at The Producer’s Club: 358 W. 44 St. / Crown Theater. Check attachment.

I have written an political drama epic with music and dance that is based on a true event. I think you will find it both a remarkably conceived and extremely timely theater project.

Don Pedro Albizu Campos was the brilliant Harvard graduate from Puerto Rico. In the 1920’s he began his quest to free Puerto Rico from colonialism. He dedicated his life struggling against America’s hold on the island. After years of incarceration and radiation torture, he succumbed in 1965, but his iconic personality lives as an inspiration for Latinos alike.

THE ACTORS
Alberto VAZQUEZ
Francisco Rivela
Denia Brache
Edouardo DeSoto
JORGE RIOS
Arlen Dean Snyder
Bob Lavelle
Rosie Berrido
Oriana Navarro
Gary Cruz
Carlos Jimenez
Beatriz Quinones

RSVP: 917.286.0466

Puerto Rican Art exhibit in Los Angeles needing support

May 15, 2008The ForumAnimation, Artist, artist for judged show and the catering services, Baldwin Park, Computer Graphics, fine group, Los Angeles, oil, Phil Correa, Puerto Rican, Puerto Rico, The Arts and Recreation Centerphilander

For the time in the Baldwin Park area and with support of the Latino and Puerto Rican communities The Arts and Recreation Center present A Puerto Rican Art Exhibit. This is a nation wide collection of some of the finest and most talented Puerto Rican artist to come together in a long time to showcase the rich and colorful tradition of the arts and images of Puerto Rico. This fine group of Puerto Rican Artists is made up of photographers, ceramic artists, and a selection of oil, and watercolor painters. The event will also display imagines of Graffiti Art and a collection of Computer Graphics and Animation Arts. This event is designs to bring community awareness to next generation of a creative and proud people. This forum also provides a chance to share our culture and foods to others that live in the surrounding area. The Gala Reception is Friday August 8th of 2008 and start at 6:00pm. The Gala includes a selection of Puerto Rican dishes and refreshments for the RSVP guest list. The venue also includes a conga circle and a brief salsa dance routine and salsa dancing for those who wish to participate. The event extend for two more days for viewing.

Opportunity is now, not later! Let’s band together and step up to the call and, representing. The mission is to create a yearly venue that exposes, and present opportunity for those in the Puerto Rican art community. Part of the proceeds will go back to the artist for judged show and the catering services. All artwork display must be available a week prior the event for setting up.

Spaces are limited and the deadline is June20, 2008. For more information please contact the cell number below:

Cell 626-324-4524 or Phiz41@yahoo.com

Yours Cordially Phil Correa