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Aztlán refers to the land of origin of the Nahuatl-speaking Mexica of Mexico, who are commonly, but incorrectly, known as Aztecs. Nahuatl legends relate that seven tribes, including the Mexica, lived in Chicomoztoc (“the place of the seven caves”). These tribes subsequently left the caves and settled somewhere in the region that currently comprises the present-day northern Mexico or U.S. Southwest. The Aubin Codex states that the tyranny of a despotic elite, known as the Azteca Chicomoztoca, forced the Mexica to flee from Aztlán, guided by the spirit of the South, Huitzilopochtli. The Codex describes how this Nahuatl god of war and sun forbade the Mexica from identifying with the Azteca. Ironically, and representing an important theme of conquest, scholars of the 19th century would name the Mexica's descendants and their civilization Aztec.

During the 1960s, Aztlán came to be represented in the material and political culture of young Mexican Americans, as described in this entry. Particularly as Mexican American youth sought to reclaim and reposition their mixed indigenous history, culture, and experiences in relation to the U.S. acquisition of nearly one-third of the landmass of Mexico after the Mexican-American War in 1848, Aztlán served a powerful metaphorical role in the creation of a cohesive racial, cultural, and political identity for Mexican Americans. Such an identity was essential for many Spanish-surnamed individuals who, as result of racial/ethnic discrimination, had been relegated to second-class citizenship, social marginalization, and the underclass during the second half of the 19th century and the first half of the 20th century.

The Denver Meeting

The importance of Aztlán to the civil rights and identity struggles of Mexican Americans crystallized in March 1969 in Denver, Colorado, where Rodolfo “Corky” Gonzales convened the First National Youth and Liberation Conference. Gonzales had become the ideological leader for many Chicano youth with the publication of his epic and critical poem, Yo Soy Joaquin. Approximately 1,500 young people from throughout the United States attended the conference held at the headquarters of Gonzales's political organization, the Crusade for Justice, to discuss common issues of social injustice and racial discrimination experienced by a wide array of youth in their communities. After much debate and discussion, the conference formulated a philosophy of cultural nationalism, calling for all Mexican Americans to unite under the banner of the term Chicano and calling for self-determination in all spheres of life.

Most important, the participants embraced the concept of Aztlán to situate their program. By referencing their social and political identity in relation to the indigenous homeland of the Mexica empire, which became subjected to Spanish and (later) American expansion, Aztlán provided an image by which Chicanos/as could resolve the racial tensions of their mestizo multiracial and multicultural identities. Simply, it was an effort to reject whiteness and the long-standing ethnocentric view in the Mexican American community; beyond that, being indigenous meant being less than European or American.

All of these sentiments were captured in a document drafted by the conference participants—El Plan Espiritual de Aztlán. The Chicano poet Alurista penned the Preamble to this Mexican American Declaration of

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