Thoughts on the Asian-American story, 'Pinay' - By N.L. Belardes
Recently I wrote the coming of age Asian-American short story, Pinay. I received several comments and emails regarding why I would write about Asian-American culture since I am Chicano. Comments also inquired whether I’m writing a book on the same topic—and in a fun bit of commenting—whether or not I had found my Muse.
Having taught a lot of history, I can easily say I have a strong interest in the study of culture. That means all cultures and especially local cultures. I would be hard pressed to list all the cultures I have studied, but while attending CSU Bakersfield I did pay particular interest at one time to Chinese history under Dr. Charles Litzinger (retired). There I learned about his ability to write fluent Chinese on a chalkboard while discussing such random historical topics as Chinese spies in Bakersfield, the Boxer Uprising, the Qing Dynasty and Litzinger’s own time studying Chinese linguistics in monasteries. It was Litzinger who I once acquired a vast body of Chinese history books from.
I met Litzinger a few years prior, around 1992 on the Kern River bike path. We both rode in the same general direction and had a few pleasant conversations, as those who know, folks on the bike path are generally more pleasant and approachable than people you would meet on city streets.
Prior to attending graduate school I pondered the idea of becoming a Chinese linguist in the army. I spoke with recruiters and actually reached a point in my dialogue with the army about when I would join. A fractured toe changed all that. I tell folks that breaking my foot was one of the major life-changing episodes in my past. After my toe healed, my life focused toward becoming a historian. I don’t think I lost interest in following Litzinger’s adventures as much as I believe my adventures just took a more bohemian focus as I crossed the American countryside and the realm of American history in search of fulfilling poetic dreams.
Yet my dream seeking didn’t just stick with American history and Americana. I enjoyed studying many cultures, including Chinese culture. With local history as a topic of interest, I wanted to know about the old Bakersfield Chinatowns, the stories of gambler/opium tunnels, and more (I even acquired an old Chinese Keno book found by a treasure hunter in a crumpled downtown structure). I also found an interest in agricultural studies and Central Valley (San Joaquin) farm worker history.
Telling the tale of Chicanos does not tell the whole story of the plight of local farm workers that includes Chinese, Japanese, blacks, Mexicans, Monguls, Filipinos and more. Local farm worker history includes all the great advancements Cesar Chavez helped make so that life could be more livable for many farm workers. Such a history also includes stories not yet told in a black legend that may help present a more rounded view of the plight of farm workers. I have learned through the years that there are lovers of Cesar Chavez, haters of Cesar Chavez, and every opinion in between (and many with a love-hate relationship, both appreciative and not at the same time, and these stories have been told to me by Mexican and non-Mexicans). Depending on who folks knew, and how they grew up determined their position and perspective on Cesar Chavez, and that means whether Chinese, Filipino, Mexican, or otherwise. I hear stories that some folks who were close to Chavez claim Chavez only helped friends. Others claim Chavez was a mighty supporter of every culture. I don’t set out to take down Chavez in any way, but to express the feelings of some of those interviewed for the stories I write.
Attending a Filipino culture day brought ideas on Asian farm workers further outside of the classroom for me. When I had taught history in Delano I listened to students of farm workers talk of a Chavez black legend. A black legend doesn’t mean Chavez was evil or terrible, but it does mean there may be historical evidence for the history of Central Valley farm workers that isn’t so rosy (not that such history is rosy anyways). The festival I attended displayed Filipino cultural foods, cultural dances, and there were a few intellectuals who I had conversations with, including a UCLA historian, about Filipino farm worker history. The story wasn’t rosy at all. Filipino and Mexican labor bonded together only to have what may have happened to many Filipino farm workers: feelings of abandonment, distancing, yet feelings of pride. Whatever the case, I have run across passionate views that affect even the children of farm workers' and their views.
My historical interest intensified on the topic. I questioned how I could illuminate the plight of Filipino farm workers who believed they were forgotten in the shadows of the UFW. I decided I could do so by describing such passion in the background of a short story. Doing such doesn’t mean I am less Chicano, or not a supporter. I am merely suggesting there may be an incomplete tale to tell of San Joaquin Valley farm workers. I may not even explore the topic further than one short story. Yet, if I do write a novel about Chinese or Filipinos in the Central Valley. I may have to dig into the theories and causes behind such anguish. Were Filipinos phased out of the UFW? If so, why? Is there anger or even jealousy involved, and if Asians didn’t all benefit from the cause of the UFW, then why not? So many historical questions, and I’m not even sure if I should be the one fully exploring such a topic.
Yet, do I have to be Filipino to write about Filipino culture and to suggest that such issues exist? No.
I once witnessed a similar question in an African-American studies course put on by a Dr. Forrest Wood. One day an African-American student questioned why a white man would teach such courses, let alone write entire books on the subject of African-Americans. There was nothing wrong with his question. The kid was curious, so he was bold enough to ask. Let me just state that the study of history and culture sees no color. Many historians simply want to add to a body of knowledge that is of interest to them. The main idea here is that historians study what drives their interests. Such interests are not based on the race of the individual. And believe it or not, a historian can become quite the expert on a particular culture that he/she isn’t a descendant from. Does that mean such a historian is going to understand every nuance of such a culture, or to be able to cook ethnic foods and dress the part? No, we are purely discussing academics and intellectualism.
If I can add to the body of knowledge regarding the San Joaquin Valley, then why not? Regardless of Filipino, Basque, Okie, Mongul, Chinese, Japanese, et. al., I can add to that body of cultural knowledge so others can read and learn about such history, and build upon further if they so desire.
In the case of Filipino farm workers, I know there just isn’t much written on the subject. Sure, you can do a search and discover the Filipino Labor Menace and the history of the UFW and the infamous 1960s Delano Grape Boycott. But is that all? And where is such Asian-American anger coming from that I have seen time and again in the Asian community of Delano. A coming of age story about a young Tomgirl puts a little of such knowledge into perspective and simply means, listen up, Asian-Americans in Delano, California have been partially shaped by the very lives they and their parents led regarding the UFW, originally a joint Filipino-Mexican venture. I could approach such as a history book instead of a coming of age story, but my interests are more literary these days. Depending on the reaction to the short story, I will determine if pursuing a larger work will be of interest. As for a Muse. I’ve had more than one. Let’s just see how long this Muse can influence my literature.
Having taught a lot of history, I can easily say I have a strong interest in the study of culture. That means all cultures and especially local cultures. I would be hard pressed to list all the cultures I have studied, but while attending CSU Bakersfield I did pay particular interest at one time to Chinese history under Dr. Charles Litzinger (retired). There I learned about his ability to write fluent Chinese on a chalkboard while discussing such random historical topics as Chinese spies in Bakersfield, the Boxer Uprising, the Qing Dynasty and Litzinger’s own time studying Chinese linguistics in monasteries. It was Litzinger who I once acquired a vast body of Chinese history books from.
I met Litzinger a few years prior, around 1992 on the Kern River bike path. We both rode in the same general direction and had a few pleasant conversations, as those who know, folks on the bike path are generally more pleasant and approachable than people you would meet on city streets.
Prior to attending graduate school I pondered the idea of becoming a Chinese linguist in the army. I spoke with recruiters and actually reached a point in my dialogue with the army about when I would join. A fractured toe changed all that. I tell folks that breaking my foot was one of the major life-changing episodes in my past. After my toe healed, my life focused toward becoming a historian. I don’t think I lost interest in following Litzinger’s adventures as much as I believe my adventures just took a more bohemian focus as I crossed the American countryside and the realm of American history in search of fulfilling poetic dreams.
Yet my dream seeking didn’t just stick with American history and Americana. I enjoyed studying many cultures, including Chinese culture. With local history as a topic of interest, I wanted to know about the old Bakersfield Chinatowns, the stories of gambler/opium tunnels, and more (I even acquired an old Chinese Keno book found by a treasure hunter in a crumpled downtown structure). I also found an interest in agricultural studies and Central Valley (San Joaquin) farm worker history.
Telling the tale of Chicanos does not tell the whole story of the plight of local farm workers that includes Chinese, Japanese, blacks, Mexicans, Monguls, Filipinos and more. Local farm worker history includes all the great advancements Cesar Chavez helped make so that life could be more livable for many farm workers. Such a history also includes stories not yet told in a black legend that may help present a more rounded view of the plight of farm workers. I have learned through the years that there are lovers of Cesar Chavez, haters of Cesar Chavez, and every opinion in between (and many with a love-hate relationship, both appreciative and not at the same time, and these stories have been told to me by Mexican and non-Mexicans). Depending on who folks knew, and how they grew up determined their position and perspective on Cesar Chavez, and that means whether Chinese, Filipino, Mexican, or otherwise. I hear stories that some folks who were close to Chavez claim Chavez only helped friends. Others claim Chavez was a mighty supporter of every culture. I don’t set out to take down Chavez in any way, but to express the feelings of some of those interviewed for the stories I write.
Attending a Filipino culture day brought ideas on Asian farm workers further outside of the classroom for me. When I had taught history in Delano I listened to students of farm workers talk of a Chavez black legend. A black legend doesn’t mean Chavez was evil or terrible, but it does mean there may be historical evidence for the history of Central Valley farm workers that isn’t so rosy (not that such history is rosy anyways). The festival I attended displayed Filipino cultural foods, cultural dances, and there were a few intellectuals who I had conversations with, including a UCLA historian, about Filipino farm worker history. The story wasn’t rosy at all. Filipino and Mexican labor bonded together only to have what may have happened to many Filipino farm workers: feelings of abandonment, distancing, yet feelings of pride. Whatever the case, I have run across passionate views that affect even the children of farm workers' and their views.
My historical interest intensified on the topic. I questioned how I could illuminate the plight of Filipino farm workers who believed they were forgotten in the shadows of the UFW. I decided I could do so by describing such passion in the background of a short story. Doing such doesn’t mean I am less Chicano, or not a supporter. I am merely suggesting there may be an incomplete tale to tell of San Joaquin Valley farm workers. I may not even explore the topic further than one short story. Yet, if I do write a novel about Chinese or Filipinos in the Central Valley. I may have to dig into the theories and causes behind such anguish. Were Filipinos phased out of the UFW? If so, why? Is there anger or even jealousy involved, and if Asians didn’t all benefit from the cause of the UFW, then why not? So many historical questions, and I’m not even sure if I should be the one fully exploring such a topic.
Yet, do I have to be Filipino to write about Filipino culture and to suggest that such issues exist? No.
I once witnessed a similar question in an African-American studies course put on by a Dr. Forrest Wood. One day an African-American student questioned why a white man would teach such courses, let alone write entire books on the subject of African-Americans. There was nothing wrong with his question. The kid was curious, so he was bold enough to ask. Let me just state that the study of history and culture sees no color. Many historians simply want to add to a body of knowledge that is of interest to them. The main idea here is that historians study what drives their interests. Such interests are not based on the race of the individual. And believe it or not, a historian can become quite the expert on a particular culture that he/she isn’t a descendant from. Does that mean such a historian is going to understand every nuance of such a culture, or to be able to cook ethnic foods and dress the part? No, we are purely discussing academics and intellectualism.
If I can add to the body of knowledge regarding the San Joaquin Valley, then why not? Regardless of Filipino, Basque, Okie, Mongul, Chinese, Japanese, et. al., I can add to that body of cultural knowledge so others can read and learn about such history, and build upon further if they so desire.
In the case of Filipino farm workers, I know there just isn’t much written on the subject. Sure, you can do a search and discover the Filipino Labor Menace and the history of the UFW and the infamous 1960s Delano Grape Boycott. But is that all? And where is such Asian-American anger coming from that I have seen time and again in the Asian community of Delano. A coming of age story about a young Tomgirl puts a little of such knowledge into perspective and simply means, listen up, Asian-Americans in Delano, California have been partially shaped by the very lives they and their parents led regarding the UFW, originally a joint Filipino-Mexican venture. I could approach such as a history book instead of a coming of age story, but my interests are more literary these days. Depending on the reaction to the short story, I will determine if pursuing a larger work will be of interest. As for a Muse. I’ve had more than one. Let’s just see how long this Muse can influence my literature.
This entry was posted by N.L. Belardes, on
Tuesday, March 07, 2006.
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i think it's great that you're discussing a subject that's been long talked about but never really written about. every culture in any community has a history and interesting stories to tell...
i think it's a great story, all on it's own. i really enjoy historical fiction, especially when it's well-written. it brings the past alive for us, and gives us a better understanding of those who came before, and where we stand now in reference to them. that's OUR history. it doesn't matter what color we are or what culture we are-- history belongs to everyone.
Interesting ~ I look forward to more of your works if they're as in depth as this.
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