Richard Rodriguez

Richard Rodriguez (born 1944) is a Mexican-American writer who became famous for his book, "", a narrative about his development as a literate, American student.

Early life

Richard was a young Mexican with high motivations. Rodriguez was born in 1944 into a Mexican immigrant family in San Francisco, California. A child of Mexican immigrants, Rodriguez spoke Spanish until he went to a Catholic school at age 6. As a youth in Sacramento, California, he delivered newspapers and worked as a gardener. He attended Don Bosco High School.

Richard Rodriguez was born in 1944 in San Fransisco, California. His parents were Mexican immigrants, so he fittingly learned Spanish as his first language. At the age of six, he was enrolled in first grade at the Sacred Heart School in Sacramento, California. In a class of all middle-class white children, Rodriguez felt alone. He barely knew any English and was pleased to return to his Spanish-speaking home at the end of the day.The nun's at Rodriguez's convinced asked his parents to have him speak English at home. These efforts led to a very successful academic career.

Career

Rodriguez received a B.A. from Stanford University, an M.A. from Columbia University, was a Ph.D. candidate in English Renaissance literature at the University of California, Berkeley, and attended the Warburg Institute in London on a Fulbright fellowship. A noted prose stylist, Rodriguez has worked as a teacher, international journalist, and educational consultant, in addition to writing, lecturing and appearing regularly on the PBS program, "The NewsHour with Jim Lehrer", for which he received the 1997 George Foster Peabody Award. Rodriguez’s books include "Hunger of Memory: The Education of Richard Rodriguez" (1982), a collection of autobiographical essays; "Mexico’s Children" (1990); "Days of Obligation: An Argument With My Mexican Father" (1992), which was nominated for the Pulitzer Prize; and "Brown: The Last discovery of America". In addition, he has been published in "The American Scholar", "Change", "College English", "Harper's Magazine", "Mother Jones", and "Time".

Rodriguez earned a English degree at Stanford University, a philosophy degree at Columbia University, a doctorate in English Renaissance literature at Berkley, and even spent a year in London on Fulbright scholarship. Instead of pursuing a career in academia, Rodriguez suddenly decided to freelance write and have other temporary jobs. His first book The Hunger of Memory: The Education of Richard Rodriguez, was published in 1982. It was an account of his journey from being a "socially disadvantaged child" to becoming a fully assimilated American, from the Spanish-speaking world of his family to the wider, presumably freer, public world of English. But the journey was not without costs: his American identity was only achieved after a painful separation from his past, his family, and his culture. "Americans like to talk about the importance of family values," says Rodriguez. "But America isn't a country of family values; Mexico is a country of family values. This is a country of people who leave home."While the book received widespread critical acclaim and won several literary awards, it also stirred resentment because of Rodriguez's strong stands against bilingual education and affirmative action. Some Mexican Americans called him pocho — traitor — accusing him of betraying himself and his people. Others called him a "coconut" — brown on the outside, white on the inside. He calls himself "a comic victim of two cultures."

London: You've said that it's tough in America to lead an intellectual life outside the universities. Yet you made a very conscious decision to leave academia.

Rodriguez: My decision was sparked by affirmative action. There was a point in my life when affirmative action would have meant something to me — when my family was working-class, and we were struggling. But very early in life I became part of the majority culture and now don't think of myself as a minority. Yet the university said I was one. Anybody who has met a real minority — in the economic sense, not the numerical sense — would understand how ridiculous it is to describe a young man who is already at the university, already well into his studies in Italian and English Renaissance literature, as a minority. Affirmative action ignores our society's real minorities — members of the disadvantaged classes, no matter what their race. We have this ludicrous bureaucratic sense that certain racial groups, regardless of class, are minorities. So what happens is those "minorities" at the very top of the ladder get chosen for everything.

Personal life

Rodriguez came out in his book of essays, "Days of Obligation".citation |title=My heterosexual dilemma |first=Richard |last=Rodriguez |periodical=Salon.com |url=http://www.salon.com/news/1998/10/19news.html |date=October 19, 1998 |accessdate=2007-10-26] This caused some readers and critics, especially Latinos, to be less willing to be critical of his ideas.citation |title=Luis Leal: An Auto/Biography |first=Mario T. |last=García |page=171 |chapter=Santa Barbara |year=2000 |isbn=0292728298 |publisher=University of Texas Press]

Political and Social Implications of his Writing

In his highly acclaimed autobiography, Hunger of Memory, Rodriguez offers readers a glimpse of his journey through California’s education system as a Latino student of working-class, immigrant parents. His viewpoints were at once controversial and ignited a national debate. Rodriguez eventually rose to become the ‘poster child’ of a movement in the 1980s that sought to seriously question the efficacy and rationale of both Affirmative Action and Bilingual education in American education. At the same time, Rodriguez continued to assert his Latino identity by stigmatizing immigration reform advocates and expressed the need for English-speakers to accept Latino culture.

"If Richard Rodriguez could succeed in education given his obstacles," they reasoned, "why can’t the rest of you?" More than this, Rodriguez’s notoriety grew nationwide as certain education and literary think tanks began to vigorously advocate his viewpoints. Today he enjoys near super-star status and has become somewhat of a cultural icon of intra-culture resistance.

The major tenets to Rodriguez’s arguments, particularly in Hunger of Memory, are essentially based on the assimilation/acculturation model, which, for Rodriguez, is itself heavily based on one primary notion: that language is a conduit of social power. But perhaps Rodriguez’s most striking ideas center around public identity, and from his belief that its development is fostered through the mastery of academic English. To that end, Rodriguez strongly contends that Bilingual Education, in particular, denies Latino students this very public identity. The main premise to this argument is that by delaying English, Bilingual Education negatively affects the Spanish-speaking child. According to Rodriguez, children have an obligation to learn America’s "great lesson of school," which is that we each belong to a pluralistic society and therefore assume a "public identity" through a common language. Rodriguez outlines the general claims of Bilingual Education in the following passages:

1.) "Children permitted to use their family language in school will not be so alienated and will be better able to match the progress of English-speaking children in the crucial first months of instruction." 2.) "…that children who use their family language in school will retain a sense of their individuality—their ethnic heritage and cultural ties."

Accordingly, Rodriguez also outlines Bilingual Education’s contradictions as well: "that one can become a public person while still remaining a private person. At the very same time one can be both! There need be no tension between the self in the crowd and the self apart from the crowd! Who would not want to believe in such an idea? Who can be surprised that the scheme has won the support of many middle-class Americans? If the barrio or ghetto child can retain his separateness even while being publicly educated, then it is almost possible to believe that there is no private cost to be paid for public success."

While Latino immigrant students today may not be afforded the luxury of developing a ‘public identity’ early on through language, Rodriguez’s schooling seems to have offered him just that. In fact, Hunger of Memory details a schooling experience that is, for all intents and purposes, fraught with middle-class privilege: "Perhaps because I have always, accidentally, been a classmate to children of rich parents, I long ago cameto assume my association with their world." Young Richard’s early middle-class associations come by way of his parents, whose "optimism and ambition led them to a house (our home) many blocks from the Mexican south side of town. We lived among gringos and only one block from the biggest, whitest houses."

Rodriguez’s upbringing demonstrates how certain environment-based variables—-ones typically absent in working-class Latinos—-are clearly at work during his formative years. And this is precisely how Rodriguez’s argumentative assumptions become somewhat compromised insofar as he fails to fully account for these advantages. That is, although he plainly states in Hunger of Memory that his autobiography is not a "model" of the "typical Hispanic-American life," he nonetheless goes on to propose far-reaching changes in Bilingual Education and Affirmative Action based solely on the outcomes and results of his own personal childhood—-an upbringing that neither reflects or matches the circumstances of those Latinos for whom his critique is aimed. Indeed, he openly admits this contradiction: "An accident in geography sent me to school where all my classmates were white, many of the children of doctors and lawyers and business executives." But it was precisely his parent's ‘aristocratic’ tendencies that created the atypical thrust to live ‘among gringos.’ This influence apparently had far reaching implications for the young and impressionable Richard, and even included complicated formulas of etiquette: "In their manner, both my parents continued to respect the symbols of what they considered to be upper-class life. Very early, they taught me the propia way of eating como los ricos. And I was carefully taught elaborate formulas of polite greeting and parting." The ‘symbols’ of ‘upper-class life’ become thoroughly ingrained in young Richard, and he learns to esteem and assume (as natural) the precepts of a middle-class ‘public identity’—which not only includes language (English), but eventually money and social status, as the following passage suggests: "I wanted to go to college at Stanford, attracted partly by its academic reputation, partly because it was the school rich people went to"….

Although Rodriguez may appear at times to assert a contrary claim—of having come from a "socially disadvantaged" childhood—disadvantaged for Rodriguez represents in actuality more of a linguistic rather than economic hardship: "One day in school I raised my hand to volunteer an answer. I spoke out in a loud voice…. That day I moved very far from the disadvantaged child I had been only days earlier." Thus, Rodriguez’s later arguments against Bilingual Education and Affirmative Action correspondingly center around this notion of having transcended disadvantage: "I was not really more socially disadvantaged than the white graduate students in my classes…. I was not disadvantaged like many of the new nonwhite students who were entering college, lacking good early schooling."

To be sure, young Richard's ‘good early schooling’ is unlike many Latino students, even by today’s standards. But this is precisely the danger of applying Rodriguez’s autobiography as a measurative and ‘representative case study’ of Latino achievement. Simply put, young Richard’s success was the result of a multitude of factors involving far more than mere language acquisition alone. It was instead the combination of 1.) upper-class leaning parents, 2.) a middle-class neighborhood, and 3.) a middle-class parochial school setting. These factors together worked to produce Rodriguez’s rather remarkable educational experience that, when compared to Latino achievement as a whole in California, is atypical in nature. Wealth, power, and upward mobility are thus the principal—-yet unacknowledged—-stimuli to young Richard’s success.

Rodriguez wrote a Newshour with Jim Lehrer essay entitled '"Soy Indio", in which he states that, on a trip to Mexico, he astonished VIPs by being well spoken and well dressed but having dark skin and "Indio" facial features. He also said that had he grown up in Mexico, he would have been denied a good education and good jobs, but in the U.S., he was allowed onto the first steps of the ladder and had the ability to climb the rest of the way.

Viewpoint Represented in an interview:

London:Many people feel that the call for diversity and multiculturalism is one reason the American educational system is in such dire trouble.

Rodriguez: It's no surprise that at the same time that American universities have engaged in a serious commitment to diversity, they have been thought-prisons. We are not talking about diversity in any real way. We are talking about brown, black, white versions of the same political ideology. It is very curious that the United States and Canada both assume that diversity means only race and ethnicity. They never assume it might mean more Nazis, or more Southern Baptists. That's diversity too, you know.

London: So how would you define diversity?

Rodriguez: For me, diversity is not a value. Diversity is what you find in Northern Ireland. Diversity is Beirut. Diversity is brother killing brother. Where diversity is shared — where I share with you my difference — that can be valuable. But the simple fact that we are unlike each other is a terrifying notion. I have often found myself in foreign settings where I became suddenly aware that I was not like the people around me. That, to me, is not a pleasant discovery.

Browning of America

The Browning of America may seem like a phrase coined by Rodriguez to describe an increase in the mixing of cultural, racial, and ethnic identities in the United States during the late 20th and early 21st century, but the term was in use "long" before his 2001 book entitled "Brown: The Last Discovery of America". For Rodriguez the phrase has to do more with the color brown as a symbol of mélange in the United States or specifically an increase in its" bi- or even tri-racial" subgroups. The phrase is commonly applied to the current demographic shift towards a higher proportion of minorites in the total population in the United States. It can be used neutrally as a name for the current demographic shift in the United States, but has also been appropriated by organized groups on both the left and the right. The far right evokes the phrase generally as a minority-based usurping of customary or assumed White privilege, while the far left hails it as a welcomed rethinking and/or accountability of deep-seated notions of White 'normativity.'

Rodriguez's original ideas are further explored in his 2002 collection of essays entitled "", which was a finalist for the National Book Critics Award.

References

External links

* [http://www.nndb.com/people/264/000104949/ Profile at NNDB]
* [http://www.csustan.edu/english/reuben/pal/chap10/rodriguez.html Profile at Perspectives in American Literature]
* [http://www.pbs.org/newshour/essays/richard_rodriguez.html Essays at NewsHour Online (PBS)]
* [http://forum.wgbh.org/wgbh/forum.php?lecture_id=1242 Melcher Book Award acceptance speech (2003)] in RealPlayer video or audio formats.
*Richard Rodriguez, [http://www.pbs.org/newshour/essays/february98/rodriguez_2-18.html "The Browning of America"] , February 18, 1998