The Concept of La Pachuca and Zoot Suit - Research Paper Example

?Introduction The concept of fashion among different groups as well as the identity which most associated with led to symbolic meanings in various time frames. From the 1940s and into the 1970s, the symbol of the La Pachuca was used to describe the Latino females of the time frame. These women were not only important in describing the female counterpart of the Zoot Suit Riots and the movement toward creating equality among the Chicanos (as) in the nation (Ramirez, 15). There was also an association with creating a sense of identity among the Chicana women during this time frame while allowing them to be equal counterparts to the men who were fighting for equal rights. The La Pachuca symbolized the concept of complete equality between men and women, as well as a race, while using style and statements to show a sense of identity to the time frame. Defining La Pachuca The concept of La Pachuca rose at the same time as the Zoot Suits of the Chicano movement. The main ideal was based on creating a sense of identity in which all individuals from Mexico, Spain and the Latin decent had a combined identity. The Zoot Suits were the masculine interpretation of creating a modern and new style which set apart this sense of identity. The main concept was to remain as outsiders from the rest of society because of the ethnicity and decent. However, this was combined with the modernist approach of the Zoot Suits, which mimicked the time frame and other concepts of culture. Typically, those who wore these suits were attributed with gang violence and the ethnic race. The La Pachuca mimicked this ideal with the same association of belonging to the Chicana movement while intertwining contemporary style with ethnicity from the feminine style of the time (Ramos, 562). The main approach which the women used in the Zoot Suit movement was based on creating a male like mimic and counterpart to the men of the movement. The women wore baggy pants with a high waste, followed by a t-shirt or blouse. The hair was pulled back with a “puff” on the top or a short cut of the hair (see Appendix A). This particular style was followed with the more feminine approach. This included a pencil skirt which went to the knees and also which had a high waste. This was accessorized with fishnet stockings, platform heels or sandals. The women would wear this with suspenders and a v-neck sweater or blouse over the top. If the hair was placed down, then it would be curled but would keep the same high top as the other styles used for the time. The women were also known for wearing darker lipstick and were often dressed with the same tattoos as men. The ideology which was created, while moving into a slightly feminist approach, always mimicked the male Zoot Suiters and the style which was taken to distinguish them as Latin American and a part of the rebellion and movement of the time (Ramirez, 1). La Pachuca as a Symbol of Equality The first way in which the representation of the La Pachuca became a symbol was through the definition of equality which was exhibited. The subculture of the Zoot Suits was based on creating a sense of equality in American society for Chicanos that had immigrated to America and were interested in working with the same opportunity as other ethnicities in the country. The inability to have the same equality led many to gang activities and to outbreaks to try to point out the need to have this equality. The Zoot Suit Riots were a symbol of this desire and gathered attention in the national community to begin changing the consciousness of those in society toward culture in general. The Pachuca dressed similar to the men and was known to have the same identity while taking place in the riots of the time. The representation of this showed that both the men and women of the Chicano / a ethnicity were looking for the same equality in society and deserved to be shown equal merit in terms of national identity (Ramirez, 9). The similarity of the zoot suit and the dress of the La Pachuca were furthered with the overall symbolism that was a part of the time frame. In the early 1940s, the dress was used only as a part of youth culture and to symbolize the minority group of Mexican Americans that were of the second generation in the country. However, after World War II, there were movements which led to showing inequality, including the Civil Rights Movement. The dress which was worn led to the ideal of rebellion against the American dream, being un-American and symbolizing the lack of equality which was given to those in the country. The disruption which it caused was followed with the Great Depression in which the style remained the same and expressed a sense of flamboyancy, despite the understanding that the population was a part of the poorer areas, specifically which was associated with the economic and racial inequalities which Mexican Americans faced during this time (Ramirez, 1). Symbols of Society and Culture The concept of inequality which was symbolized with the Zoot Suit was furthered by the different meanings which were associated with the culture during this time, both for the men and women of this movement. It was expected that someone wearing this clothing was against the patriotism and the regulations which were currently a part of society, meaning that they were rebels against the American identity. Most recognized that they needed to move against the conservative society of what Americans stood for. In society, those who wore the Zoot Suits or which represented the Pachucas, moved to the extremes of what was acceptable in society. While they moved into this sense of rebellion, society began to look at those who were wearing these outfits as the rebels of society. Most spoke Spanish as their first language, took idle time for their dress and were focused on disruptions in the community through excess partying and by the loud separation which was created from the Mexican – American identity. There was an understanding that both the men and women in this movement didn’t believe in the political or economic system, higher education or the traditional values of the white, Christian American. These distinguishing boundaries were symbolized by the clothing of both the men and women of the time and the sub-culture which was created in response to the expectations of society (Mazon, 35). More important than the ideals of rebellion against society were the concepts of how the fashion became a symbol of danger and power that withstood beyond the economics and politics of the country. The response that was created for both the men and women was to outlaw the Zoot Suits because it was considered a threat to public safety. If individuals were seen carrying this particular suit, then they were immediately arrested. This was based on the concept of social propriety and order which the suits signified rebelling against and which continued to create the sense of segregation that was in society. The suits were able to symbolize the extremity of the segregation while creating a sense of how the social order worked as a threat of powers from one to the other. The threat to social order from the Mexican American generation was a response to the inability for the social order to accept the minorities. The fashion worked as a way to magnify the segregation that was occurring and the threats which were felt from both sides of society (Pagan, 98). Females and the Zoot Suit Riots While there was an overall commitment to making a statement about the inequalities in society, the women had a specialized role in making the same statement. The women of the Zoot Suit riots were known to have the same place as the men in creating violent reactions and showing social disorders that were a part of the time frame. There were several accounts of women having the same and equal value to the men in the creation of the riots as well as the violence from both the riots and before this time. The women were known to focus on the inequality and the social order among other women in society and would find different ways to act as a part of the culture in expressing the inability to be a part of society because of the Mexican – American identity which was held by the second generation in the country. The women were recognized as being as dangerous as the men with the same orders against the women for disease in the community that was a part of society (Ramirez, 1). Not only was the social order of inequality recognized by the Pachucas, but there was also an association with the role which women had in the terms of equality in society. The standards of the women that were a part of the riots were of two parts. The first was based on the social unrest that was a part of society. The second was associated with the inequality which women had in society. Similar to the men, there was an association with creating a sense of rebellion not only with ethnic identity, but also in terms of sexual status in society. The pants which the women wore, overdone make-up, pulled back hair and the trouser straps were all known to be a part of a male type fashion. More important, the skirts that were worn and displayed, while showing a sense of feminism, were considered inappropriate for the time. The higher skirts and the high waist both were known as too revealing and not conservative. The make-up and hair styles followed this as being a rebellion of what women were expected to represent at the time, specifically which displayed a sense of strong sexuality in society and against the conservative nature of women at the time (Escobedo, 17). The importance of the nature of the women was created to show a sense of cultural resistance, specifically in terms of gender identity. The women’s dark make-up and the strong contrast of outfits which were worn expressed a sense of rebellion against the acceptance of gender at the time. The actions which followed this, specifically with the strong violence of the women during and before the riots, furthered the rebellion against the ideology of feminism and suppression which was a part of society at the time. The cultural resistance was based on the women not having a place of equality both because of the concept of ethnicity as well as the gender identity which was emerged into society. The joining of the pachuca group and the fashion which followed this was then a direct statement against the divisions which had been created both in terms of gender and ethnic identity (Goldman, 57). The concept of the Pachuca was further symbolized as gender rebellion because of the layers of resistance which could be created. The fashion became a statement of resistance, both in terms of gender and ethnicity. However, these became more important because of the movement toward violence which the women were a part of and how this led to the changes in resistance among the women. The gender which women were a part of after World War II was still focused on the mentality of the housewife, where women were only reaching the beginning of the feminist movement. Working in society, holding the same role as men and the ability to move outside to receive an education were still considered secondary. Women were also considered more submissive during this time. The Pachuca was able to break these restraints and become a symbol of freedom toward the gender which was a part of the time frame. The women wore a variety of clothes similar to men and they were as violent and as active as the men in society. They symbolically mimicked the men to show that there wasn’t a difference between the two. More important, they were able to show through their actions as well as their fashion styles that there needed to be a remaking of culture that was free, open and which was accepted within society (Ramirez, 1). Recreating Identity and Building Freedom The overall symbol which was accepted by the Pachuca’s and the style which they had with the Zoot Suits was based on the sense of creating the ideology of freedom among those of Mexican – American heritage and among women. The idea was to create a new identity which mimicked the concept of equality and the ability to have the same attributes as the men in society. There was also a focus on creating a sense of freedom in society, specifically which the women created through the decision to act and look similar to the men in society. The restrictions which were in society among the women then were rebelled against with the women in this movement, specifically because of the decision to go against everything which was taught among women and those of specific ethnicities in society. The women were then able to take a place beside the men and create a new symbolic identity of equality. As the concepts of symbolism toward freedom became established, was the ability for the Pachuca to not only made a statement for social order that required new terms for gender and ethnicity. The meanings which were created were also based on the political representation which the women were able to create during this time. The time frame was one which was noted because of the outcome of World War II and the complexities which had occurred because of the realities of the war showing the inequality. This was followed by the push for Civil Rights among the black community and the initiatives of Cesar Chavez to create the same rights for the Chicanos / as of the community. These different initiatives continued to spread throughout society in terms of building a new sense of equality for those that were in the community. The Pachuca’s followed the Civil Rights movement as well as the components of feminism by staying with those who were a part of the Zoot Suit riots. The politics of representation which were established were based on re-examining the political order and structure and taking note of the realities of suppression which were in society as well as how this was no longer pertinent to the equalities which should exist in society. The statement made by this group was then able to become one which was based on building political pressures for those that were in society and which had the focus on allowing sub-cultures to no longer remain a segregated component in the community (Ramos, 89). Conclusion The 1940s through the 1970s was one which was noted for several changes and rebellions in society. Each of these demanded a restructuring of the political, social and cultural orders that were in society and which led to a sense of inequality among those in the nation. The Chicano / a movement which was associated with this allowed individuals with the Mexican and Spanish identity to take part in the demands for restructuring. A component of this was the Zoot Suit Riots, specifically which rebelled against the structure and regulations of society and instead looked toward a new demand of equality among ethnicity. The symbolism of the La Pachuca in this was created with both gender and ethnic identity, specifically because of the fashion and the actions which were taken, similar to that of men. The symbolism was able to move into an understanding that women should have the same freedoms, possibilities and alternatives as men in society, despite the identity which was held and expressed among a culture or sub-culture. The riots and the fashion which the Pachuca was a part of represented the concept of freedom and equality which was associated with and which was expressed in society. Works Cited Escobedo, ER. “The Pachuca Panic: Sexual and Cultural Battlegrounds in World War II Los Angeles.” The Western Historical Quarterly 15 (4), 2007. Goldman, DS. “Down for La Raza: Barrio Art T-Shirts, Chicano Pride, and Cultural Resistance.” Journal of Folklore Research 16 (4), 1997. Mazon, Mauricio. The Zoot – Suit Riots: The Psychology of Symbolic Annihilation. University of Texas Press: Texas, 1984. Pagan, Eduardo. Murder at the Sleepy Lagoon: Zoot Suits, Race, and Riot in Wartime LA. University of North Carolina Press: NC, 2003. Ramirez, CS. The Pachuca in Chicana/ o Art, Literature and History: Reexamining Nation, Cultural Nationalism and Resistance. University of California: Berkley, 2000. Ramirez, Catherine. “Crimes of Fashion: The Pachuca and Chicana Style Politics.” Meridians 2 (2), 2002. Ramirez, C. “Zoot Suits Make the Man – And Woman.” National Sexuality Resource Center (September), 2009. Ramirez, Catherine. The Woman in the Zoot Suit: Gender, Nationalism, and the Cultural Politics of Memory. Duke University Press: New York, 2009. Ramos, Lisa. “She’s Stylin: La Pachuca, Chicana Resistance, and the Politics of Representation.” Reviews in American History 38 (3), 2010. Appendix A: La Pachuca Appendix B: La Pachuca Skirt Read More