Edna Acosta-Belén

Edna Acosta-Belén is a Distinguished Professor Emerita of Latin American, Caribbean, and U.S. Latino Studies, and Women, Gender, and Sexuality Studies at the University at Albany, SUNY. Her research areas include Latina/o and Puerto Rican cultural and historical studies.

In Through the Eyes of Rebel Women: The Young Lords 1969-1976 by Iris Morales (2016)

 * How the past is unveiled and represented by an oppressed group or community is an essential component of constructing a collective historical memory that inspires their present and future spheres of activism and resistance. Building a historical memory, however, is always a rugged and convoluted terrain of contesting claims, but moreso for those populations that have endured the coloniality of being silenced and are seeking to voice their untold stories and, in this way, contribute to the production of new decolonial knowledge.


 * it was important to revisit and decolonize the dominant historical record, and envision new emancipating knowledge and decolonial imaginaries.


 * It was from these friendships and the multiple fronts of activism of what we now call the Puerto Rican Movement that I was able to solidify my own emerging research and teaching interests in the process of unveiling new decolonial knowledge about women and the Puerto Rican diaspora. The social and political movements that bourgeoned within the stateside Puerto Rican communities in the late 1960s and 1970s allowed many island Puerto Ricans who migrated to New York during those years to reach a better understanding of the conditions, hardships, and survival and liberation struggles afflicting the hundreds of thousands migrants who had settled in the city during the previous decades. In the frontlines of these struggles were the Young Lords Organization (later transformed into the Young Lords Party and the Puerto Rican Revolutionary Workers Organization), the Puerto Rican Student Union (PRSU), El Comité, and Resistencia Puertorriqueña, to name a few. Although their primary sphere of action was New York City, their fighting spirit and claims for social justice rapidly spread to other US cities with large concentrations of Puerto Ricans. These groups carried the banners of struggle and resistance on behalf of impoverished and disenfranchised stateside communities where Puerto Rican migrants had settled and for the liberation of Puerto Rico.


 * The nationalistic sentiments underlying the messages displayed in the Puerto Rican flag, the pinned buttons, T-shirts, and berets of Puerto Rican youth validated the roots and identities of those who had left the island but carried the island in their hearts. The slogans "Tengo Puerto Rico en mi corazón, "I'm Proud to be Puerto Rican," "Puerto Rican Power," "Qué Viva Puerto Rico Libre," "Free Puerto Rico Now," "Despierta Boricua, Defiende lo Tuyo" (Wake up, Boricua, and defend what is yours) and "¡Jíbaros Sí, Yanquis, No!" were proudly and defiantly flaunted throughout the Puerto Rican barrios of New York, Chicago, Philadelphia, and other cities where the Young Lords were making their presence felt.


 * The word palante (a colloquial abbreviated version of the Spanish phrase para adelante, meaning moving forward) was a call to revolutionary action and the battle cry of the Young Lords. The rallying term was also adopted as the title of their bimonthly newspaper, which rapidly made its way to the streets of our communities, the offices of many agencies and organizations, and the halls of our schools and universities.


 * The Palante documentary is now regarded as a classic source for learning about the sparsely recognized participation of Puerto Ricans in the US civil rights movement, and a staple of many classrooms in secondary schools and colleges (including my own). In sum, ¡Palante, Siempre Palante! opened the door to understanding the linkages between Puerto Rican migration and the dynamics of a long-standing US colonial domination over Puerto Rico, its control of the island's economy, and the oppressive nature of the internal colonialism Puerto Ricans face in US society. Developing consciousness about pervading class, racial, and gender inequalities inevitably leads to envisioning ways in which effective grassroots collective organizing and political engagement can bring about significant social transformations at the local and national levels, and also reaffirm the histories of oppression and resistance of marginalized peoples.


 * Morales unveils what was until now, an unaccounted counter- narrative of the Young Lords. Painstakingly, what is historically a common pattern within these movements reveals itself: there is a tendency for women members to be pressured into acquiescing to a male leadership that claims that discussion of any issues related to women's subordination must always be subsumed to the ostensibly "wider" or "more important" class-based liberation struggles of "oppressed peoples."


 * When referring to the masses, must men always be reminded that women represent slightly more than half of the world's population?


 * Predictably, the pattern of relegating women's issues to a secondary position or viewing them as "detracting" or "divisive" to a "greater" cause is by now a deeply rooted cliché. Just as achieving some degree of class and race consciousness is a prerequisite to understanding class and racial oppressions, developing a feminist consciousness is also a precondition for both progressive women and men to comprehend women's sources of oppression, unequal treatment, and diminished presence in historical narratives.


 * Oppression will always breed different forms of mobilization and organizing, protest and resistance. Building a historical memory of Puerto Rican struggles against different forms of subjugation is an indispensable component of envisioning those new paths and moving forward.


 * After all, la lucha continúa (the struggle continues). It is hard to ignore the fact that the civil rights struggles that we were part of during our younger years to eradicate all kinds of inequalities, are being eroded in the present by unleashed backlashes in a US society still afflicted by a widening gap between the poor and the wealthy, and between the white population and rapidly growing populations of color. A swarm of right wing politicians and the corporate capital that controls their political campaigns want to turn back the clock on the most significant changes and accomplishments that came out of the US civil rights movement-whether by enacting legislation to limit or suppress the electoral power of Latinos/as and African Americans, gerrymandering districts to favor white voters, demonizing immigrants and fostering xenophobic, racist, and undemocratic discourses, infringing upon the reproductive rights of women, weakening unions, opposing increases in the minimum wage, curtailing all the government programs that benefit the most needy sectors of US society, diminishing opportunities to climb the socioeconomic ladder and thus shrinking the middle class, refusing to accept the catastrophic effects of climate change, and favoring laws that facilitate and perpetuate an insatiable accumulation of wealth by the white privileged elites and the corporate sector. A complicitous right-wing media only adds fuel to these ideological crusades by propagandizing similar positions, and fostering demagoguery and fearmongering against culturally and racially diverse populations and immigrants.