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"Raymond Telles, the first Mexican American mayor of any major American city, comes to life again in this book, newly updated to reach a new generation of readers interested in the Chicano political struggle"--Provided by publisher

In The Chicano Generation, veteran Chicano civil rights scholar Mario T. García provides a rare look inside the struggles of the 1960s and 1970s as they unfolded in Los Angeles. Based on in-depth interviews conducted with three key activists, this book illuminates the lives of Raul Ruiz, Gloria Arellanes, and Rosalio Muñoz-their family histories and widely divergent backgrounds; the events surrounding their growing consciousness as Chicanos; the sexism encountered by Arellanes; and the aftermath of their political histories. In his substantial introduction, García situates the Chicano movement in Los Angeles and contextualizes activism within the largest civil rights and empowerment struggle by Mexican Americans in US history-a struggle that featured César Chávez and the farm workers, the student movement highlighted by the 1968 LA school blowouts, the Chicano antiwar movement, the organization of La Raza Unida Party, the Chicana feminist movement, the organizing of undocumented workers, and the Chicano Renaissance. Weaving this revolution against a backdrop of historic Mexican American activism from the 1930s to the 1960s and the contemporary black power and black civil rights movements, García gives readers the best representations of the Chicano generation in Los Angeles

"Latinos are already the largest minority group in the United States, and experts estimate that by 2050, one out of three Americans will identify as Latino. Though their population and influence are steadily rising, stereotypes and misconceptions about Latinos remain, from the assumption that they refuse to learn English to questions of just how "American" they actually are. By presenting thirteen riveting oral histories of young, first-generation college students, Mario T. Garcia counters those long-held stereotypes and expands our understanding of what he terms "the Latino Generation." By allowing these young people to share their stories and struggles, Garcia reveals that these students and children of immigrants will be critical players in the next chapter of our nation's history. Collected over several years, the testimonios follow the history of the speakers in thought-provoking ways, reminding us that members of the Latino Generation are not merely a demographic group but rather real individuals, as American in their aspirations and loyalty as the members of any other ethnic group in the country. "--

"The largest social movement by people of Mexican descent in the U.S. to date, the Chicano Movement of the 1960s and 70s linked civil rights activism with a new, assertive ethnic identity: Chicano Power! Beginning with the farmworkers' struggle led by César Chávez and Dolores Huerta, the Movement expanded to urban areas throughout the Southwest, Midwest and Pacific Northwest, as a generation of self-proclaimed Chicanos fought to empower their communities. Recently, a new generation of historians has produced an explosion of interesting work on the Movement.The Chicano Movement: Perspectives from the Twenty-First Century collects the various strands of this research into one readable collection, exploring the contours of the Movement while disputing the idea of it being one monolithic group. Bringing the story up through the 1980s, The Chicano Movement introduces students to the impact of the Movement, and enables them to expand their understanding of what it means to be an activist, a Chicano, and an American"--

"A pioneering political and intellectual history of the Chicano leaders who emerged from the barrios of the Southwest between 1930 and 1960--Ignacio L. López, George I. Sanchez, Josefina Fierro de Bright, and others--and of their effort to capture first-class citizenship for Mexican Americans. Drawing extensively on archival material and oral history, Mario T. García discusses the key figures, organizations, and issues of the movement; in so doing he casts new light not only on Chicano history but also on the histories of American ethnicity and civil rights movements."--

This paper shows the contrast between the French and Castilian translations of Philomela, one of the most known fables of Ovid's Metamorphoses, by Chrétien de Troyes and Alfonso X. Through the analysis and comparison of three moments of the text, we can see how the ancient material is treated according to the particular context in which the translations appear. The French version emphasizes a courtly dimension where the female character is highly valued. In the other hand, the Castilian version indicates a rationalization of the Ovidian fable, which is evaluated according to a political and historical vision. It can be seen that medieval translations are not servile with respect to the source but show great freedom in the selection and combination of elements. ; En este trabajo se expone el contraste entre las dos traducciones al francés y al castellano deFilomela,una de las fábulas de lasMetamorfosisde Ovidio, realizadas en los siglos xii y xiii por Chrétien de Troyes y Alfonso X. Por medio del análisis y cotejo de tres momentos narrativos, veremos la forma en que la materia antigua es tratada según el contexto determinado en el que se producen las traducciones. La versión francesa hace énfasis en una dimensión cortés en donde el personaje femenino es altamente valorado; por su parte, la versión castellana reivindica una racionalización de la fábula ovidiana, supeditada a una visión política e histórica. Se puede constatar así que las traducciones medievales no son serviles con respecto a la fuente sino que demuestran una gran libertad en la selección y combinación de elementos. ; Cet article montre le contraste entre les versions française et castillane de Philomela, l'une de fables les plus connues des Métamorphoses d'Ovide, rédigées par Chrétien de Troyes et Alphonse X aux xiie et xiiie siècles. A partir de l'analyse et le contraste de trois moments narratifs de la fable ovidienne, on peut constater la façon dont la matière antique est traitée, selon le contexte particulier dans lequel surgissent les versions. La version française met l'accent sur une dimension courtoise où le personnage féminin est hautement valorisé. En revanche, la version castillane revendique une rationalisation de la fable ovidienne subordonnée à une vision politique et historique. On peut constater de cette façon que les traductions médiévales ne sont pas serviles à leur source latine mais qui montrent une certaine liberté dans la sélection et combinaison d'éléments.