With His Pistol in His Hand II

paredes_coverThe second half of Américo Paredes’s ”With His Pistol in His Hand” consists of a painstaking analysis of the corrido “Gregorio Cortez.” After a discussion of the history of the corrido genre as a whole, and its relation to other genres of popular Mexican music such as the romance or the décima, Paredes gives us the text of the ballad itself, in multiple versions and variants. One is a printed broadside from Mexico City, published in 1925 but probably written very shortly after the incidents it describes, in August or September 1901; although the music for this version is lost, Paredes tells us that it is not in fact a border ballad, and offers it mostly for the sake of comparison with the versions that are. Eight variants are transcriptions of performances, in one case of a record from 1920 and in almost all the other cases of “field recordings” made by Paredes himself of singers, both young and old, male and female, in the mid-1950s. Finally, one of the versions of the ballad–which is also the longest of them all–is Paredes’s own reconstruction of what the song might have looked (or sounded) like in its original incarnation, or at least in its very early stages. Having presented us with this wealth of primary material, Paredes goes on to analyze it, in all its variations, stanza by stanza and practically line by line. He has a detailed discussion of such elements as metre, stress, and syllable count; of verb tenses and conjunctions, and the use of words such as “ya” and “y”; and of imagery and language, including the peculiarities of border Spanish that the corrido reproduces.

In short, for a song that in Ramón Ayala’s rendition, for instance, lasts all of three minutes and twenty-four seconds, Paredes really goes to town. Indeed, the ratio between the length of the text to be interpreted here and the number of words expended in its interpretation and commentary is quite extraordinary: a corrido that in its longest (reconstructed) version comprises 28 four-line stanzas covering four pages is subject to around 100 pages of interpretation. But all this makes the book’s key point: that we should take such texts seriously.

Paredes does not exactly claim that the corrido is literary, as indeed strictly it is not if we define “literature” as written or printed matter. Not that this is the definition that Paredes employs: the version of the ballad that is printed (the Mexico City broadside) he repeatedly describes as “pseudoliterary,” apparently because of its style, which abandons “the corrido stanza [. . .] in favor of the literary redondilla”; the result is “awkwardness and dullness. [. . .] The reader who knows no Spanish may not appreciate to the full the scantiness of inspiration of the broadside” (182, 183). By contrast, “The maker of the Border corrido makes no effort to be original or literary, and by staying within the ballad traditions of his people he succeeds in composing in a natural and often a forceful style” (183).

While Paredes is not explicit about the basis for his judgements of aesthetic success, more than once he praises the ballad for its “vigor” (207, 209, 224), for its “simplicity of diction and [. . .] dramatic style” that avoids “verbal adornments” (219). Where the “pseudoliterary broadside [. . . prefers] the highest sounding word,” Border ballads “are composed in the language that the rancheros use every day” (219). And yet at the same time Paredes is keen to locate the corrido within an extensive and quite distinguished transnational tradition that dates back as far as the Spanish Middle Ages. In other words, it is precisely in that it does not strive for literary value (as does the broadside) that the Border ballad becomes a legitimate object of study and can be treated with the care and attention usually reserved for canonical literary texts.

Hence the comparisons with, for instance, romances dedicated to El Cid: “In response to conditions similar to those which produced the romance in Spain, the dormant, half-forgotten romance tradition in America revived in the corrido” (245). Moreover, not only does the Border corrido revive and gain (perhaps unconscious) inspiration from this venerable lineage, Paredes is also keen to underscore that it is far from derivative; a ballad such as “Gregorio Cortez” also adds something new and distinctive to this tradition. It “created some conventions of its own, conventions related to the border conflict which was its environment.” It initiates, in other words, a new set of aesthetic and cultural developments, which are then later taken up by the “Greater Mexican corrido tradition, which does not begin until ten years after El Corrido de Gregorio Cortez” (240).

In sum, however much Paredes wishes to mark the Border ballad’s distance from a literary self-consciousness that he sees as forced and un-natural (“pseudoliterary”), he is also keen to demonstrate that it is far more than the simple reflection of social reality or documentation of events and attitudes that mattered to the subaltern peoples of the Border. It is a creative contribution to a long-standing cultural genre. As such, the justification for its study is as much aesthetic as it is political or sociological.

“With His Pistol in His Hand” I

paredes_coverThe first half of Américo Paredes’s ”With His Pistol in His Hand” is about the construction and reconstruction of truth on the US/Mexican border. Part One opens with a historical panorama of the Lower Río Grande Border, previously “the old Spanish province of Nuevo Santander, colonized in 1749 by José de Escandon” (7), and continues with a narrative that combines history, geography, and anthropology from the colonial era to the 1848 Treaty of Guadalupe and on to the early twentieth century. But right from the outset, Paredes manifests his discomfort with what he calls “those documented old men’s tales called histories” (xi). It is not simply that written history lies or is biased–though that is true, too, and Paredes quotes “the most distinguished historian Texas has produced” as claiming matter-of-factly that “The Mexican warrior . . . was on the whole inferior to the Comanche and wholly unequal to the Texan” (17). It is more that Paredes claims that by introducing a multiplicity of sources, ranging from contemporaneous newspaper accounts of specific events to folk memory, oral history, and cultural manifestations such as the border ballad, we gain access both to multiple points of view and also to the broader truths that the very fact of variation and deviation reveals.

Paredes’s case study here is the tale of Gregorio Cortez, a Mexican American who, the bald facts tell us and all renditions of the story agree, in 1901 shot and killed a US Sheriff and was then pursued on horseback and foot hundreds of miles by various posses of Texas Rangers before being captured, tried, and convicted of murder. Finally, however, after many years in jail his sentence was overturned as he was judged to have shot in self-defence.

But Paredes begins not with the bald facts or with what he can ascertain about the truth of the tale (this comes later), but rather with an extended version of the “legend.” This legend, he notes, never comes complete: it is an “amorphous body of narrative” (108) that is told in parts that are often inconsistent or contradictory. There is “no standard version.” As such, the compilation Paredes gives us is necessarily his “own version,” which he has constructed by combining “those parts that seemed to [him] the furthest removed from fact” and that yet (he implies) are for that very reason “the most revealing of folk attitudes” (109). For it is the inconsistencies and changes that ultimately provide surest evidence of continuities and certainties. It is precisely the “extreme elasticity of reminiscence and oral report” that makes the tale of Gregorio Cortez a suitable vehicle for the articulation of long-standing and deeply-embedded attitudes, affects, and beliefs about conflict in the border region.

Take for instance the very basic question of Cortez’s physical appearance, on which there is little if any agreement among the many variations. And yet there is a certain consistency depending on who is telling the tale’s. In the first instance, “Those who knew him describe him as opposite to themselves. Short men describe him as tall; tall men say he was short. Fair men call him dark; dark men call him fair” (11). But second, and “more interesting still,” Paredes tells us, “those who did not know him describe him as like themselves. A short, very dark man told me that Cortez had been just a little dark man, chiquitito y prietito. [. . .] A fair, blue-eyed Anglo-American [. . .] remembers him as fair” (111). Likewise when it comes to Cortez’s occupation: “The laborer made of Cortez a laborer, the farmer a farmer, the vaquero a vaquero, the suspected smuggler a smuggling suspect–each applying his own situation, his own disagreeable contacts with the Anglo-American, as the reason for Cortez’s defending of his right” (113). As a result, therefore, the plasticity and malleability of the oral production and reproduction of the story, handed down in bits and pieces on diverse occasions, give us “a synthesis of the Border Mexican, who saw himself collectively in Cortez” (113). The figure of Cortez comes to combine the particular (a name, a place, an event, a date) with the general (the situation and position of an entire community) and even aspects of the universal as the Chicano border legend resonates with similar stories told for instance on the Celtic frontier where England meets Scotland.

In the complex amalgamation of “fact and fancy,” of both “exaggerations” and “purely folkloric elements” (114, 115), it would be wrong to try to eliminate the fantastic, to pare down the story to the bare bones of whatever historical “truth” might still be identified. Indeed, to do so would be also to eliminate and misunderstand history itself, in that the legend is not simply a (foggy, distorted) version of what “really” happened, but it also helped to determine the events that it represents. As Paredes concludes Part One of his book, in what at first sight is a strange inversion of temporality and causality: “It was as if the Border people had dreamed Gregorio Cortez before producing him, and had sung his life and deeds before he was born” (125). The issue is less whether the legend matches the facts, but that border culture was waiting for the arrival of facts that might, more or less or closely enough, match the legend already in gestation and looking for a form of expression.

American Dirt

american-dirtA place-holder for some of the many articles written as part of (or about) the controversy over American Dirt:

There’s a lot more, of course.

Latino/Chicano Literature

tijuana-border-signSome posts about US Latino/Chicano literature, to go with a course by that name:

The Squatter and the Don II

ruiz-de-burton_squatterIn the second half of Ruiz de Burton’s novel, almost all the characters find themselves, at one point or another, struck down by some debilitating illness or accident. Mercedes, for instance, collapses as she vainly tries to call back Clarence as he precipitously leaves the Alamar residence under what he feels is a cloud of disgrace: “’Oh my darling is gone,’ said she, and the ground swelled and moved under her feet, and the trees went round in mad circles, and she knew no more” (262). This fainting spell, what is more, leads to a fever and months of bed rest; “I think the parting with Clarence has nearly killed her,” observes family friend, George Mechlin (267). Clarence’s sister, Alice, succumbs at the same time, running up a “high fever” and becoming “delirious” while “calling for Clarence most piteously” (271). Then George is shot and injured by the squatter, Mathews. Don Mariano contracts pneumonia (“followed by a lung fever” [294]) after being caught in a snowstorm while herding his cattle, bought by Clarence, towards Clarence’s mines. The same snowstorm leaves Victoriano, Mariano’s son and so also Mercedes’s sister, with a “strange malady” (294) that apparently weakens his extremities and makes him unsteady on his feet. Both father and son continue to be affected for the next year or so: in Victoriano’s case, “every two or three months he had attacks more or less serious of the same lameness which deprived him of the use of his limbs” (300). At the same time, William Darrell (the squatter and Clarence’s father) is equally incapacitated, in the wake of the confrontation with the Alamars that provoked all this disruption in the first place: he has bruises that only get worse; he can “scarcely walk”; and he has “a fever to intensify his pains” (277). Not to be undone (though unaware of the sickness and incapacitation that he has left behind), Clarence himself soon succumbs to something or other, exacerbated by the heat of Arizona where he is inspecting his mines, and ends up “with a raging fever that seemed to be drying the very fountain of his young life” (278).

It is no wonder, then, that when Mercedes’s (and Victoriano’s) brother Gabriel is down on his luck in San Francisco, his wife, Lizzie, who is also George’s sister, hesitates before relaying the news to those back home in Southern California “for it was a noted fact, well recognized by the two families, that misfortunes made them all more or less physically ill” (339). But she can no longer keep quiet when, forced into the menial labor of a hod-carrier by financial desperation, George then slips and falls while working on the construction site of a Nob Hill mansion. As an entire social order once anchored by the Californios’ possession of land now disintegrates, the disaster is registered on the bodies of those affected. It is as though, if the plight of the Alamar family and by extension all other Hispanic Americans cannot find words (for, as Mariano observes early on, “the conquered have always but a weak voice, which nobody hears” [17]), it must still find expression, physically and affectively if necessary.

The problem is that not everyone is equally moved, not everyone’s bodies are sufficiently sensitive to register the affective impact of the Californios’ slow-motion dispossession. On the one hand, the families of squatter and Don alike show themselves attuned corporeally to their surroundings. This is demonstrated most often in blushes and tears; there is more blush in this book than in your average make-up store, and there are tears enough to fill a good-sized swimming pool. It is Mary, Clarence’s mother, who opens the blushing in Chapter I (11). Then Mercedes, when she first meets Clarence (“Her face was suffused with burning blushes” [54]), who is affected in turn (“her blushes being immediately reflected on Clarence’s forehead” [56]) and soon “blushe[s] redder yet” (56). Indeed, blushing tends to be contagious: Mercedes, for instance, “could never see any one blush without doing the very same thing herself” (135). And so when her would-be suitors from the East Coast blush–and they do, of course–so does she. But again, even if she is the most prodigious of blushers she is hardly alone: later it is “Doña Josefa’s turn to blush” (152); likewise, both Lizzie and Gabriel (340). Tears, on the other hand, are regularly and copiously drawn from Mercedes and Clarence (with Mercedes’s “lovely face often bathed in tears” [242] such that Clarence even fears “she would make herself ill with weeping” [359]), but also Mercedes’s sister, Elvira (90, 286, 343), Doña Josefa (341), Mrs Mechlin and her daughter (Lizzie’s sister), Caroline (343), Lizzie herself (354), and at one point the entire Alamar family (336). Even Mr Darrell both blushes (198, 283) and weeps (345, 358), a sign that he is not all bad. Indeed, the fact that both squatter and Don can be moved is what distinguishes them, and ultimately cancels out their antagonism, in the face of the pernicious lawyers (the worst of whom, Roper, is repeatedly described as “unblushing”) on the one hand, and monopoly capital on the other. For the “mighty monopoly” of the railroad represented by Leyland Stanford and others is by contrast a “soulless, heartless, shameless monster” that has “no heart for human pity, no face for manly blush” (314).

In the end (as Rosaura Sánchez and Beatrice Pita also note), the opposition between squatter and Don fades as they are both portrayed as suffering, sensitive victims of a corporate capitalism that shows neither qualms (at bribery and corruption, for instance) nor sympathy of any kind. What happened to the Californios, Ruiz de Burton is arguing, will also happen to the Californians as a whole unless they can make common cause and find some “Redeemer” (375). But we end the novel with no great hope that this will happen any time soon. The sickness can only spread.

The Squatter and the Don I

The title page of María Amparo Ruiz de Burton’s first novel, Who Would Have Thought It? (1872), omits mention of any author, though Rosaura Sánchez and Beatriz Pita tell us that in the Library of Congress it is listed under Ruiz de Burton’s married name, “H. S. Burton” or “Mrs Henry S. Burton.” No doubt there are good reasons why the first Mexican-American novelist to publish in English–a woman, what is more–should wish to be coy about her identity, not least (Sánchez and Pita point out) because “the novel is a bitingly satirical novel, a caustic parody of the United States during the period of the Civil War” (12). It may have seemed wise to hide behind the protection of anonymity, or at least to stress the author’s association with her husband Burton, an officer in the US Army who had led a detachment of volunteers during the Mexican-American War, and later served as commander of the military garrison at San Diego, just north of the new border drawn between the USA and Mexico in the war’s aftermath.

ruiz-de-burton_squatterThirteen years later, for her second novel, The Squatter and the Don, Ruiz de Burton employs a pseudonym that both occludes and hints at her identity: the book was published, in San Francisco, under the name “C Loyal.” As Sánchez and Pita explain, “The ‘C.’ stood for Ciudadano or ‘Citizen,’ and ‘Loyal’ for Leal, i.e. Ciudadano Leal, a ‘Loyal Citizen,” a common letter-closing practice used in official government correspondence in Mexico during the nineteenth century” (13). So here, while the author’s gender is hidden (or left ambiguous), the fact that the initial “C” stands in for a Spanish word, and that the phrase as a whole alludes to a Mexican practice, suggests–at least to the reader already somewhat in the know–that the author may not be so straightforwardedly an American citizen. Indeed, for all the protestations of loyalty, the hybrid formulation, half-English and half-Spanish, is perhaps better read as a double betrayal, or at least as indicating a position that straddles the line that newly demarcated the divide between Mexico and the swathes of territory (including all of what is now California) that, under the 1848 Treaty of Guadalupe Hidalgo, it ceded to the United States.

The Squatter and the Don is all about the consequences of that treaty, and the ways in which (in Ruiz de Burton’s view) the USA subsequently reneged on the guarantees it gave to the former Mexican citizens who stayed put while the border crossed them. Specifically, the novel is concerned with the property rights of the Californio landowners, represented here by the “Don” of the title, one Don Mariano Alamar, who has a large ranch outside of San Diego. The problem is (as Ruiz de Burton details at length) that post-war legislation determined that all existent property claims in California should be subject to lengthy legal investigation. While this investigation (and any appeals that it might generate) is under way, other potential claimants are permitted to establish themselves on the land, marking out their own territory, building a house and ploughing fields etc. These squatters (who may well see themselves as legitimate “settlers,” simply carrying out the US state’s expansionist drive) wreak havoc on the economy of the ranches they take over, legally corralling or illegally but with impunity killing any of the ranchers’ cattle that are drawn to their growing crops. As the legal limbo drags on, even if they ultimately are able to prove their rights, the original landowners gradually lose the basis of their livelihood while they hemorrhage funds on taxes and legal fees. This is the fate facing Don Mariano, who when the novel opens has still, almost quarter of a century after the signing of the treaty that supposedly guaranteed his rights, not finally established definitive legal proof of the status of the property on which his family has been living since long before the border moved south.

By the novel’s midpoint, Don Mariano’s legal suit is finally (it seems) at an end. But there is no guarantee that the gang of squatters who have taken residence on his land will be in any mood to respect the judgment. Meanwhile, a new figure has entered the scene and increasingly taken center-stage: one of the squatters’ sons, a Mr Clarence Darrell, has fallen for and become engaged to one of Mariano’s daughters, Mercedes. Moreover, unlike his father (and the other squatters), Darrell not only is prepared to socialize and even inter-marry with the Californios, he also indicates that in any case there are other ways to make money than either ranching or small-holding. He has invested in mining, and now is minded to found a bank in San Diego, to take advantage of the economic activity that will arise when the railroad arrives and an East-West axis replaces North-South tensions. He suggests, in short, that the semi-feudal ways of a Don such as Mariano are inevitably doomed, not simply because of unjust laws or avaricious carpet-baggers, but because of the industrial modernization that is always the ace in the United States’s hand. In the meantime, or for the time being, Ruiz de Burton’s novelistic sympathies are interestingly balanced between the virtues of “Spano-American” tradition and manners, and the generative possibilities of honest entrepreneurship incarnated in Clarence, a fantasy of the American Dream if ever there was one.


Rodríguez book coverCarmen Rodríguez’s and a body to remember with is a collection of short stories about tears and loss, but finally also laughter and love. Though clearly autobiographical in many ways, the story it tells of an activist who has to flee Chile for Canada in the wake of Pinochet’s coup is narrated through fragments, glimpses of a life marked by resistance and exile. Hence the protagonist’s name (when it is provided) is variously Estela de Ramírez (19), Silvia (112), Yolanda Cárcamo (129), and Laura Arzola (154): there are continuities between these figures, but also displacements and differences. The book’s Spanish translation, De cuerpo entero (“With the Whole Body”), suggests fullness and plenitude, but the stories themselves resist such a sense of completion.

To put this another way: there’s a tension here between a narrative of lack and a narrative of excess.

Clearly, the coup and the exile that follows are deeply traumatic. In the final story, “a balanced diet,” the narrator tells of how she heard that her partner had been killed by the Chilean military. Her reaction is immediately visceral: “The vomit came out of my body in the same instant that I realized that Mario was one of the executed ones. Everything became an immense black stain sprinkled with coloured lights” (156). Years later, she would like to think that she is no longer affected in the same way, but her body betrays her: “What’s it like to be dead Mario [. . .] I can talk to you without crying [. . .] oh well yes I still cry and probably I will cry for the rest of my life. . . .” (162).

Perhaps the most somber story is one that features another woman, Gloria. Its narrative progresses like a short film, tracking slowly around the room of a house in Vancouver: the camera eye passes over a desk, a dresser, a bed, posters on the wall, until it finally comes to rest on the body of a young woman and her suicide note.

Elsewhere, however, the book’s stress is on the ways in which exile and resistance also make for accretion, even multiplication, and a liveliness that laughs in the face of dictatorship. As Rodríguez puts it in her Foreword, “My heart trespasses over borders and stretches over a whole continent to find its home at the two extremes of the Americas: in Chile and in Canada” (14). Or, to return to the collection’s concluding story in which two friends meet up once more after “twenty years of absences, a whole life of absences,” the stress is not on what has been lost but on the joy that results from the re-encounter: “obviously the military did not count on this good memory, this love: they did not count on this immense desire to live, this propensity to laughter” (165).

Throughout, then, the movement that Rodríguez describes is from loss to excess. Canada itself is, at first, nothing but a black (or white!) hole, a country that Chilean characters cannot even envisage: they can imagine Argentina, they can imagine England, the USA, even Switzerland, but Canada induces no connotations at all. Gradually, however, this “hole called Canada began to take possession of Estela de Ramírez’s stomach, chest, throat, head, ears, and mouth” (21). It becomes embodied, and she becomes embodied in turn. When finally the opportunity arises to return to Chile, she hesitates. She is now attached to Canada, part of Canada, too: both legally (as a newly-minted citizen) and, more importantly, affectively. In the crisis that ensues, in which “she realized that her body was the hole and the whole was her” (35), I think the point is not so much that she has identified with nothingness, and so with absence; rather that what was previously absence has now been given substance.

So, finally, this is a book marked by the conjunction “and” that is precisely the sign of addition: Chile and Canada; loss and discovery; death and life; the past and the present; “a mind and a body to remember with” (159; my emphasis).