Oppression in Sandra Cisneros' Writing

Rituals and beliefs associated with indigenous religions still are a central part of life in the Americas (both North, South, and Central) which flow through the writings of poet and novelist Sandra Cisneros. These respective spiritual practices and cosmologies are so important to the way the universe unfolds, as told from the perspective of peoples who have made such incredible contributions to society, even as modernity encroaches upon their ways of living. However, the issues of imperialism and colonization, capitalism and property rights, and a host of ideologies (including materialism, pragmatism, anthropocentrism, and logocentrism) only reinforce the idea that with these rituals and beliefs are actually being found and practiced instead of being lost and neglected forever.

Imperialism and colonization have signified total domination and victory for the oppressors, who were mainly Europeans wanting to impose their own rituals and beliefs upon the native peoples of North, South, and Central America. Especially, the cosmology among indigenous women of North America--particularly Mexico--highlight an internal struggle between the oppressors (the Spanish) and the oppressed (the native peoples of Mexico). Indigenous spirituality is something that cannot be taken for granted in Cisneros's work. She combines New Mexico Native American bohemian lifestyle with curanderismo logic, Spanish folk healing, energies, auras, and any other religious platforms that seem to fit in with the cosmology that Cisneros provides in her books. Marcos states, "[I]ndigenous spirituality [and] influences of feminist and Latin American ecofeminist liberation theologies [highlight] women in Mexico's indigenous worlds ...emerg[ing] from a[n] indigenous cosmovision and cosmology. [N]ative women's fight for social justice [equals] a 'de-colonial' effort [where] indigenous women...recaptur[e] ancestral spiritualities[, discarding] the mantle of colonial religion, gender oppression, and elitism." In other words, it was not only the native womens' movement which inspired Cisneros, but it is Cisneros who gives a view into the native womens' movement as it stood--for better or for worse.

It was not too long ago that criollos used to be in charge of haciendas where the indigenous women would be subservient. With the advent of political and social advancements, these indigenous women have been able to keep their own traditional beliefs and rituals, oftentimes either masking them with Catholic symbols and imagery in order to resolve the difference between their own native, innate religious beliefs and practices versus the religion which was imposed upon them by the oppressors who invaded Mexico.

Speaking of that political power which, for so long eluded the indigenous peoples of the Americas, they are only just now starting to be able to gain their rights. Central to Sandra Cisneros's writing is the damning perplexity that her characters face because they are in poor socioeconomic conditions. Whether we read one of Sandra's novels or some of her poignant poetry, the rawness of poverty has etched an indelibly rough quality in Sandra's work. Meanwhile, native women have gone about defending themselves in other ways. Usually this happens through peaceful, nonviolent protests and coordination with local leaders and religious lobbyists. According to Micon, "Well-paid lobbyists who develop good working relationships with legislators and mobilize their constituents are the key to religious political action organization's impact on state government. Religious political action organization[s may attempt to get more] visibility, but it jeopardizes [their plight]. [This helps them]...achiev[e] their goals and objectives of social change." However, what Sandra Cisneros lacks in her political motivations and dealings, she more than makes up for as becoming a vocal voice in the movement to give equality to women--especially native women. Her voice far outshines many of those who tread in her wake, due to the enormity of what she does. And, what she does is try to encourage other people to take the same viewpoint as herself by arguing what indigenous women have known for years--that they too, have value and deserve to be compensated for their time, talents, and resources used in contributing to the work of caring for the earth.

Materialism has often been the center of so many attitudes that comprise the crux of Western culture. It is this Western civilization and its new ideas against which many indigenous peoples revolt. Pragmatism, or common sense, is often stressed in relation to beliefs and practices in Western culture, so much so that indigenous rituals may seem unusual

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