Who we are:

TeleJaguar is run by a multi platform media collective of three. The collective consists of Karena Acree-Paez, Ernesto Ayala and Matt Sedillo.

What do we do:

We are content creators, political analysts and live reporters of actions and demonstrations.

Our guiding philosophy:

At TeleJaguar we base our analysis on history and economics and take our direction from la lucha. Our main focus is on the historic and heroic struggle of our people on these lands, while also keeping an eye towards other current and historic battles waged on this burning planet we all share.

Our invitation to you:

We welcome you to work with us on a project wherein we can produce both a meme and article based on either your course work or related interest. The article will be shared on TeleJaguar media and attributed to you the author.

Below you will find some samples of work we have done in the past.

Famous Quotables


Historic Events

The Chicano Moratorium: Then and Now

Ernesto Ayala



Look at the signs being carried on that day, listen to the chants if you watch footage of the 1970 Chicano Moratorium you will see that what was happening went far beyond pleas for reform and civil rights as the little the mainstream media shows would have us think.

Que Viva Aztlan Libre!

Our War is Here!

Que Viva La Raza!

Indians of All Tribes!


Our fight is in the Barrios not in Vietnam!

Mi Raza Primero!

Our War is Here!


Crystallized into La Raza’s mind was that nobody will do anything for us therefore we must do what we must. The Anti-War movement led by mostly Euro Americans ignored Chicano war deaths and the general struggle of La Raza here in Aztlan. Seeing the body bags coming back from Vietnam while simultaneously seeing the everyday deaths and violence waged here at home against us only added insult to injury. Chicanos at the time had begun developing what becomes a danger for the dominant society but a weapon for the oppressed… a historical memory and thus a sense of nation and nationalism. A sense of duty had developed that the wrongs of the past and present must be met head on. Out of this sentiment grew all the terms and phrases we associate with that our most honest moment as a people. When we reflected upon ourselves and looked at who we were at that moment in time. Emboldened by this flowering of Chicanismo throngs of Raza descended upon Whittier Blvd in East Los that historic day. People from all over came out and most importantly everyday Raza from the Barrios joined, entire families marched.

What this must have meant to the stability of the US if it were not immediately met with extreme violence would have meant possibly something that they would rapidly lose control over. Yes, you see the plight of the then 8 million people, 8 million Chicanos naturally became a plight in which the physical control of 1/4th of the entire land mass which composes the USA was being challenged. A struggle that could embolden an entire population with ties to Native America and Latin America all at once could not be allowed to progress and develop. It could easily become a struggle that would not only bring international attention to the internal contradictions of the USA but could severely injure it as no other group of people is in the position of the Chicano to do this.

The events of the day went on as many of us already know, thanks to the efforts of the Chicano people and our organizations no thanks to mainstream history or media. The Sheriffs and LAPD used overwhelming violent force and although our people mounted a resistance fists, rocks, bottles and sticks eventually could not properly engage rifles, tear gas, batons and the states backing and approval. When the smoke had cleared from then Laguna Park, three of our brothers’ lives had been taken. Two of them Lyn Ward and Angel Diaz who can only be described as having fallen in combat in defense of La Raza and Ruben Salazar famed Chicano reporter and journalist shot in the head with a 12 inch tear gas canister. Hundreds were also injured including dozens of women and children who were deliberately tear gassed as they ran into the parks restrooms to escape the violence.

Barrios throughout Aztlan went up in flames East Los burned for an entire week and eventually several other demonstrations ended in bloody conflict leaving more dead and injured. The history of that day and the events that followed are probably some of the most neglected in the already purposefully hidden history of the Chicano people.

Many ended their activism out of fear, and yet others began taking a more serious approach into the state of our Raza, by learning from other liberation movements here and throughout the world. If the USA would react with such extreme violence at a peaceful demonstration, then it only confirmed what path Chicanos had to take. It only confirmed what we already knew.

Aztlan, Chicano and La Raza these words gained popularity because there was now more than ever the pain, grief, anger and passions of that day and many others that came about seared into them, on top of victims of police brutality, migra violence, barrio violence, dead Chicano GI’s we now added the memories of Chicano/a martyrs who met their fate in defense of our humanity.

It is said that these feelings of grief and pain unite a people more so than victory since these feelings present a void to us and thus a duty to act upon this void as if it were a wound on our collective body in other words our nation and that means Aztlan not the USA. Colonized peoples throughout the world commemorate historical events in this same sense from the Palestinian Nakba to the Irish Bloody Sunday.

This we must understand because that is what has motivated generations of Chicanos to continually uphold the day and resist the colonizers attempts at trying to wipe it out of our memories. The Chicano Moratorium should and does remind us that whatever part of Aztlan we may live in, whatever gender we may be, whatever age we may have reached, whether we are born here or not, whether we have generations possibly even tribal origins or just crossed the border, that our people have a shared and common history of resistance to the US Empire HERE on this land and that nobody else will do for us what we must do for ourselves.

If we are to put this history into context then we will understand why our history in general but specifically events such as not only the Chicano Moratorium, but the Moody Park Rebellion in Tejas, Los Seis de Boulder Colorado, the Chicano Liberation Front, the scores of dead left in our peoples struggle to simply unionize our labor in the fields and factories (or even older events such as the Taos Rebellion that united Pueblo and Mexicano against the US armed forces) are constantly and purposefully hidden from us. If the events of that time period led the US foreign occupier to react upon a population of 8 million out of fear, what does that mean for us today when our population has reached 40 million plus and entire regions of Aztlan are now mostly Chicano-Mexicano/Raza, what does it mean in this context when our population not only has a historic and cultural claim to independence but has the economic backing to do it were we to realize it. Recent studies have shown that “US Latinos” had the fastest growing GDP just behind China and India! We also have a GDP equal to 8th in the entire world were we our own independent nation, yet despite this reality we have absolutely no political power at all, our barrios continue to serve as troughs for the USA to swarm into and feed off of us like a hungry horde of swine feasting, and our very presence is continually shunned and hidden from everything in US society unless we are portrayed as criminals or just faceless brown backgrounds in some movie.

To commemorate the Chicano Moratorium therefore is a clarion call to all of our Raza that WE here in this day and on this land, in this time RIGHT NOW, not only have an obligation to each other but we already have what we need if we are to only realize it! Our hands have tilled the soils of the San Joaquin Valley making it the “bread basket of the world”, our sweat has built these cities, cleaned them, then built them again, our bravery and anger has been manipulated to send us all over the world to do the bidding of the empire and kill or be killed leaving Chicano blood all across the globe only to return to negligence.

We are told every generation just as we are told every 4 years when their electoral circus comes into play that this time it will be different and afterwards, we are left with only promises. Promises upon promises and when that doesn’t work have a brown face with a white mind promise even more. Is this what we should expect of a people with such a vast and heroic history? A people who can build entire cities, feed entire countries, become an economic backbone of an empire yet at the end of the day our pockets empty and our faces remaining faceless?

No Raza! Let the spirit and memory of the Chicano Moratorium reminds us that we can and must do for ourselves. That it is not US who need AmeriKKKa but it is AmeriKKKa that needs us and that if nobody recognizes our humanity WE RECOGNIZE OUR HUMANITY  because that’s what Chicano Power and Viva La Raza mean it means we can do this but you must see beyond your individual self! You must see us as what we are today, the people shunned, the ones made to feel irrelevant, useless, pointless, faceless are really the ones that have the POWER to build NATIONS and that’s what they don’t want you to realize ever at all. But on this day and from now on WE DO.





1,000 Miles To Denver, 1,000 Miles of Aztlan

1,000 Miles To Denver, 1,000 Miles of Aztlan

Ernesto Ayala



To all my Companeras/os del Partido and other Revolutionary Raza we met and shared time and space with on this trip, even those very special ones that weren’t able to be there in person but who’s spirit we carried along the hundreds of miles.

You don’t really think about it when you’re in one location for a long time, you get used to your surroundings the sights, the sounds, the weather, the landscape if any, but traveling by car from Phoenix to Prescott and from Prescott to Denver with one stop in Albuquerque, Nuevo Mexico you learn a lot, in my case it reminded me of a lot as the last time I was in any of those places I was a child.

We were invited by the La Mesa a coalition of different Brown Beret groups to speak on behalf of El Partido (La Raza Unida) at their annual action, this year in Denver, Colorado. For an entire year many of the people I and we would meet we had only seen through a computer screen and even built a sense of Carnalismo. For others we met along the way such as Enrique and Karen in Burque LRU who I hadn’t seen in years and only spoken to on the phone and occasionally seen through zoom.

Everything we saw from the people, the landscape, the places were reminders of who we are. It was in a way sort of like a mother calling out to you to remind you that you are her child and she definitely, your mother. The rugged landscape, the towering red mesas and formations, the vast green forests or the deep canyons that cut through like the weathered skin of an elder they were there to remind you and as we drove down the highway the signs and place markers (aside from your typical “Rest Area”, or “No Services” and a few others that seemed more like existential statements “Strong Winds May Exist”), the majority of them were names in Spanish and some pointed to places we have possibly only read about in Chicano History books,  Taos site of the Taos Revolt of 1847 when Mexicano and Pueblo gave their lives as one people to oust the Yankkkee invader, Ludlow where the massacre of workers many of them Chicano Mexicano took place in 1914, then one place I believe should be treated with the same significance Teotihuacan, Tula and many others are given in Mexico… Chaco Canyon center of the ancient Chacoan culture which had economic and cultural ties to Mesoamerica. They are the ancestors of many of ours who spread throughout the Southwest and what today is Mexico.

We drove through the Dine (Navajo) Nation, passed many Pueblos, and into the barrios of Denver we finally arrived. It’s easy to forget living in one area of how literally huge our population actually is. All throughout the voyage there you see our people and in Denver you come to realize that there is such a profound and rich history of La Raza that left its mark and which the wound caused by the paramilitary war that left several martyrs from the Chicano people is still open and bleeding. 

We were in Denver right in the same barrio were Corky Gonzalez walked and talked and organized the Crusade For Justice and La Raza Unida, here were on March 17, 1973 the Denver Police raided the headquarters of the Crusade and assassinated Luis Jr Martinez a young Chicano revolutionary. A day in we drove not too far away to Boulder to look for the monument built for “Los Seis de Boulder” six Chicano students and members of UMAS (United Mexican American Students) a precursor to today’s MEChA (Movimiento Estudiantil Chicano/a/x de Aztlan) who had their cars bombed on two separate occasions in May of 1974. There we met with other local companeros who told us about the struggle to even keep the monument and the fact that it is even a struggle to have the student body and community simply know about who Los Seis were. Being there, taking in the moment was something deeply moving, because here so far away from California where we remember our very own martyrs a thousand miles away there in Denver is a history OUR Chicano history just as significant. The same dreams of a bright new future, the same will to resist an unjust colonial order, the same passion to build Aztlan was there, the monument small in comparison to what these young Chicanos gave sticks out in your memory like a book marker, a reminder. These young people, young Chicanas y Chicanos lives were taken away, their blood long ago seeped into the soil. But like so much of our history, in fact almost all of it, since it is a history of resistance to settler colonialism, of resistance to the United States to be exact it is completely ignored and swept under the rug, nowadays they even have some of us not only doing that but sowing seeds of diffidence amongst each other to neutralize us once and for all if possible.   They will fail, we will win.

Nevertheless, there we were to see this monument and remember these six Chicanos whose sangre like that of many others nourished the will of future Chicanos to fight. We then went up the road to Chautauqua a park where a small marker was placed to also remember them since that is exactly where one of their cars exploded. I asked in the Parks office building if they knew where we could find it, and nobody even knew, the European American receptionist had to call somebody else, they told her, and she gave me a map and marked where it was. We walked around and still had to ask until we found it behind a building on the floor in the grass. If you do not know it is there you won’t ever know.

Saturday finally came and we attended the “Day of the Chicano Warrior” at La Alma-Lincoln Park yet another historic site where several demonstrations, walkouts ended during the height of the Chicano Power struggle and in 1969 one of many ended in full hand to hand combat with the police who clubbed and beat La Raza and then dropped tear gas by helicopter into the barrio. This Barrio is also the oldest part of Denver no surprise as most barrios in Aztlan always are the oldest section of that city or town. It also like so many other barrios is being heavily gentrified and the attempts to erase it are being resisted by La Chicanada. We spoke to the crowd about El Partido, passed out leaflets, flyers and stickers and got some contacts.

The next day, Sunday, we drove back. We were not able to make it to the La Raza Park unveiling but left satisfied that we had made many contacts, learnt a ton and left a significant impact.

In conclusion if a nation has a common history, land mass, culture, language and even psyche then this trip made it more evident. Approximately 1,028 miles separate Pacoima, CalifAztlan from Denver, ColorAztlan yet we and every barrio in between are closer than we even imagine. The drive reminds you that if Chicanos are a real group of people, then Aztlan obviously is very real since a nation cannot exist without a landmass that gave birth to them. Without Aztlan, without this land where we reside, where people like us have existed and created culture and resisted occupation even by force of arms having been successful once against Spain, without this land we would not exist, her name is written all over in our blood and sweat, but her cry for help is muffled by the shackles of Imperialism and Colonialism. As I traveled by plane then automobile all the way across, we passed probably thousands of barrios and In every one of those thousands of barrios exist millions of Chicanos and La Raza, loving, hating, caring and fighting, all of them, all of us struggling to survive on our very own motherland and just like those of us that struggle to raise the fighting and righteous spirit of Resistance de La Raza there are many more spread across Aztlan. Let us find each other and build something that we have only dreamt of as of yet, the physical space separating us means absolutely nothing for you are home anywhere in Aztlan.

It is our duty! 

To the sacred memory of Los Seis, Corky, Luis Jr. Martinez, The Crusade, and all the martyrs of La Raza!                                                                                                                                                          Que Viva Aztlan Libre y Socialista!                                                                                                                                              Que Viva El Partido Nacional de La Raza Unida! C/S

The Police Murder of Adam Toledo

Matt Sedillo


On March 29th 2020, a 13 year old boy named Adam Toledo was murdered by the Chicago PD with his hands in the air. The police did not notify the family for two days despite the fact that they had filed a missing person’s report.

Corporate media has opened the door to police union members who have taken the opportunity to slander both Toledo and his family. The disgusting lies of murderous cowards are not worth reprinting. However they point to corporate media’s complicity in presenting the side of vicious murderers who are not just out to kill people but to justify the murder. Unfortunately the slandering of Adam Toledo is standard operating procedure.

In recent years all across the country raza have been murdered by the police with some but not nearly enough awareness from the broader community, they are also slandered in death.

In Santa Rosa, in 2013, Andy Lopez was murdered holding a toy gun in his own backyard. He was 13. After his death he was slandered.

In Boyle Heights, in 2016, Jesse Romero was shot in the back. He was 14. After his death he was slandered.

In San Jose, in 2016, Anthony Nunez was said to be suicidal. After the police talked to him for for fourteen minutes they shot him. They did not call an ambulance for another ten hours. Anthony too was slandered after his murder.

In Gardena, in 2020, Andres Guadardo was shot in the back. He was 18. After his death he was slandered.

These are just a handful of stories that even made the local news. The truth is we are under constant attack in this country and these attacks can be traced back to broader historical context, which is intentionally stricken from the broader understanding of the history of this country as a whole. But that is another article for another time.

As it stands, these campaigns of awareness have been mostly grassroots with very little coverage in corporate media outlets. Other than initial and local coverage again mostly revolving around the justification of murder there has been very little national coverage of the murder of our teenagers at the hands of the police.

The killing of brown teenagers rarely makes it through to the corporate media. The disinterest in our murder at the hands of the police and the ignoring of our resistance to it mirrors the general disinterest and ignorance we face in this country which could be spelled out in a million different ways.

Given our numbers are the least represented demographic in this country when it comes to what could be described as a national narrative and it isn’t close.

Given our relative position in this country it is not surprising that our stories are so suppressed. We are collectively the lowest paid most exploited workers in America making up the bulk of the most hazardous work.

Our stories must be suppressed our existence must be ignored. We must be made an afterthought to keep this meat grinder of a country going.

We are not invisible. We are made invisible. We are not an afterthought in the actual structure of this country. We are its economic backbone, we are the cheapest most exploited labor. If we shut down, this country would shut down.

We don’t know our power. It is time we learned it. It is time we used it. Justice for Adam Toledo.

A response to LA Taco’s “Homies for Trump” or in defense of foos.

Recently an article came up on my facebook feed named “HOMIES FOR TRUMP: UNPACKING THE CONFUSION IN LATINOS WHO SUPPORT HIM IN THE FOO COMMUNITY”, not wanting to miss a chance at taking another swing at what can only be described as traitors and backstabbers, vendidos AND vendepatrias I proceeded to read the piece. The article starts off very good stating that “Homies for Trump: are three words that many adults who grew up in the barrios of progressive epicenters like Los Angeles probably would have never imagined seeing next to each other.” this in itself is true. Who would’ve thought that in what many have called “the capital of Aztlan” we would be seeing our own blatantly turn their back on their people. But in honest reality it wouldn’t be anything new, every people have their traitors, compradors and sellouts. We do too. The article then goes on to mention that “Latinos are not a monolith” something again we could agree with. The writer Nathan Solis also makes a good point about how groups like “Latinos for Trump” help whites psychologically not feel as guilty about what they’re doing or claim to believe. I guess the walls to Trump supporters safe space are made out of Coconut husks and Oreos as well. But after or besides that the confusion starts and goes down a hole that mixes woke mepa neoliberal politics and straight up Miami Gusanismo.

The writer goes on to do what liberals and the right wing constantly have done and that is to mask something inherently Chicano Mexicano as “Latino” but use it to bash the Chicano Mexicano nation inside of the “USA”. Pointing the finger directly at the rapidly emerging Chicano subculture that is very much alive in the Barrios and Social Media, the piece mentions “the foo community”. ( As far back as I can remember I was in the 6th grade at Morningside Elementary in San Fernando, Califas when Chicano youth began referring to each other as “foo” this was around 1992 or 93. The word gained popularity over the various other terms although these are still used, (homie, homes, carnal, ese, vato, etc). Almost 30 years later from the first time I heard this word and it made its way into my personal lexicon the advent of social media and well time itself has popularized it far and beyond the traditional Chicano Mexicano cultural region of the Southwest/Aztlan.) Back to the point, Nathan Solis the writer goes on to use La Raza as the political pinata that everyone likes to smack around when convenient. What the article fails to realize is that: There is no “Latino” community, rather this “Latino” group is really a set of separate nations the largest and oldest within the confines of the USA being the Chicano Mexicano. This mashed up ball for the most part brown are groups with vastly different histories and experiences. For example: There is a huge difference between a “Foo” in any Barrio and a white Miami Cuban gusano that abandoned their nation because of the Cuban peoples heroic revolutionary struggle. Chicanos Mexicanos are constantly denied any identity by all means. This actual erasure of the majority Chicano people leaves Chicanos for the most part without a political identity of any sorts. Therefore Chicanos, minus the minority that is involved in one way or another with the Chicano Movement grab on to whatever they can find and that is either Neoliberal politics or relatively few but obnoxiously loud like an annoying kid that needs a few chanclasos.

Point 2 is very important as the writer horribly ignores it or really just doesn’t know himself but goes and attributes the “appeal” of Trump to “Latinos” and by Latinos hes obviously talking about Chicanos Mexicanos to “Toxic Masculinity” or what is stereotypically called “Machismo”, while Machismo is something terrible and real and should be combatted, what is called “machismo” in our community is Male Chauvinism, Patriarchy etc and that is inherent in a colonial capitalist society that developed out of that. To point the finger at “machismo” within the “Latino” community is to accept racist stereotypes about our people. Every group again because of the society we live in has an element of Patriarchy accepting the idea that Chicanos Mexicanos or “Latinos” are in some inexplicable way “Machistas” is the same as accepting that La Chicana or “Latinas” are some sort of exotic spicy latina that carries a knife. Both are horrible stereotypes created to justify the dehumanization of our people. In one case the male as violent and dangerous and the woman as a sexualized exotic object to be conquered by the white male and rescued by him from this dangerous macho. As if that wasn’t enough, Solis does the good ol’ Liberal trope of comparing someone like Comandante Hugo Chavez who like his successor Pres. Nicolas Maduro have won election after elections, have struggled to overturn centuries of exploitation and terror at the hands of European colonizers and imperialists while at the same time having to deal with illegal US sanctions, constant threats, covert attacks, and funding of violent far right opposition groups to compare such men and their heroic peoples to something like Trump? Should it be any mystery that this oft used Liberal trope plays right into the hands of right wing Miami Gusanidad who surprise, surprise support Trump? Trump never won an election, Trump wasn’t a Union leader, bus driver or former paratrooper that came from humble beginnings like either Chavez or Maduro. Trump hasn’t expanded social programs and struggled to raise the consciousness of his nation. Trump belongs to a settler nation that is squatting on native lands/Aztlan and has as a matter of fact attacked social programs. Trump inherited his wealth from a racist robber baron family and hasn’t ever worked a day in his life. To compare such men as Chavez to this filth of Trump is complete and total laziness and disgusting. Chavez and Maduro have both in fact been criticized in the left for not being more strong handed with the opposition who has been allowed to run amok, running candidates and holding political offices, calling for the assassination of either Chavez or Maduro and other democratically elected political leaders on television and in public events, calling for violence in the streets, hiding and destroying food and other necessities, beating, attacking and even murdering activists. I don’t know of any anti Trump leader who has gone on television to even mention any sort of action of this nature against Trump, Pence or any Republican leadership. There is no actual organized and strong enough political opposition to the corporate duopoly much less an organized opposition receiving millions of dollars by another country. Again to make such a comparison from Trump to Chavez is both completely lazy and disgusting. At the very end what we need to take from this is that our presence in the USA is hard to ignore although it constantly is. If we don’t organize a vibrant and powerful alternative that can bring some sort of cohesion for La Raza, an overwhelmingly working class community then we will continue seeing our brothers and sisters join one side out of fear or betray everything for a pat on the back.

Ernesto Ayala

La Raza Unida


Joe Biden and “The Diversity of Latinos”

“Unlike the African American community, with notable exceptions, the Latino community is an incredibly diverse community with incredibly diverse attitudes about different things. You go to Florida, you find a very different attitude about immigration than you do in Arizona. So it’s a very diverse community.”  

This insulting comment simultaneously directed towards the African American and so-called Latino community is just the latest racial gaffe in a career of racial gaffes by Joe Biden who may just be the most racial gaffe prone candidate in the history of the Democratic Party. 

What was immediately grasped by many audiences was the patronizing tone Biden had taken towards the Black community. Joe Biden has said some intensely and indelibly offensive things this campaign season towards Black America. These are comments that are not only jarring but also carry the weight of so much history they tend to crystalize the general racist paternalism of the so-called white liberal in ways most politicians are careful not to. Biden’s coarse tone and clumsy expression exposes far more than himself but an entire school of thought and approach to governance. The most jarring example thus far this campaign season was likely telling voters who were not swept off their feet by the prospect of a Biden presidency then “you aint Black.” And who can forget the Corn Pop speech that recently resurfaced? In this video Joe Biden recalls nearly getting into a street fight that involved chain-link and a straight razor with a Black teenager named “Corn Pop.” It was a truly horrific speech told with the intention to show an audience that seemed composed mostly of children and their parents, that Biden was……. down to scrap!!??…..  This most recent gaffe stating that African Americans are not politically diverse rightfully takes its place in the shameful echelon of gaffes of one of the most prolific racial gaffers in recent U$ history. It is also indictive of the racist paternalism Biden like so many of the Dixiecrats of his generation holds towards Black America.

What does this comment then mean towards Biden’s outlook on the so-called Latinos? Well firstly the separation of Arizona vs Florida politics is very telling. Over the last few decades Arizona distinguished itself as the most explicitly anti Mexican/Brown state in the country. Monstrous figures like Joe Arpaio, Jan Brewer, Tom Horne, the Minutemen project arose out of the cesspool of Arizona’s hard right. Even the grand wizard of OZ Kris Kobach of Kansas saw Arizona as fertile ground for his eugenic vision of a white America and assisted Russell Pierce in the drafting of SB1070. Kris Kobach would later head the transition team for Trump. Trump’s 2015-2016 campaign, beginning with a speech calling Mexicans drug dealers and rapists, in many ways brought Arizona politics to the national scene. 

Action, reaction, oppression breeds resistance. Arizona, like much of the Southwest, is also a battleground for the country’s future. The movimiento in Arizona has fought against the fascism of Arpaio, the fascism of a book ban, the fascism of the vigilante minutemen etc. It is these politics, the politics of struggle, the politics of la lucha, that Joe Biden wants nothing to do with. 

Florida on the other hand….. 

Joe Biden has fully embraced the imperial Gusano politics of Miami perhaps more brazenly than any recent predecessor in his position. Shameless Joe, has gone as far as to reach out to former Contra fundraiser and career Republican strategist, Ana Navarro for Latino outreach strategies. Navarro has written in the past that it was Reagan’s commitment to the Contras that had made her a lifelong Republican. Just last week of this writing Navarro went on to organize a “Hispanic-focused virtual organizing event and roundtable conversation” for the Biden campaign. 

In addition to this the Biden campaign has ran ads splicing together clips of Trump’s disastrous handling of the COVID pandemic as well as his brutal repression of the George Floyd uprisings, with comparisons to Fidel Castro, Hugo Chavez and Nicolas Maduro the intended connection being that these men are or were all “tyrants” of some sort. This right-left bait and switch is typical of the DNC and really dates back at least to the days of Bobby Kennedy, who would paint Republican opposition and well Fidel Castro with the same brush. It was as comically absurd then as it is today as the Republican agenda and Democratic agenda towards national liberation in Latin America or anywhere on the globe are identical. This has played out with the support that both Biden and Trump are receiving from the Miami Gusano Diaspora which on the question of Venezuela are uniform. They want to see the overthrow of Maduro, the installment of Guaido and a reversal of the Chavez era reforms. They want their money back. Both Trump and Biden are committed to that program, as are both their parties. The Biden campaign has even gone so far as to Gusano bait Trump over a tweet that Trump was prepared to meet with Maduro, questioning Trump’s commitment to the Gusano cause. The Trump campaign quickly stated that it would only be to tell Maduro to step down and make way for Guaido. Such are the theatrics of the Gusanidad.  

The overrepresentation of Gusano politics when discussing the so-called “Latinos” in the U$ is a move played out by both parties. It blurs lines and allows people like Ana Navarro and so many other Ana Navarros from the death squad right to make careers speaking for the “Latinos.” It fills the airwaves with a rightwing politic that never has to deal with the far more proletarian demands emerging from other sections of the country rooted in very different histories. It should not be forgotten that while the Biden campaign is eager to cozy up to Florida politics, he told an immigration activist in front of cameras no less, that if he didn’t like his answers to “go vote for Trump.”  

Shameless Joe Biden is a pox upon many houses and the “diversity of Latinos” line of argument is Gusano politics 101. 

Demand A Name Change For Pershing Square

Matt Sedillo Tele-Jaguar Exclusive

As monuments to Confederates, Conquistadors and mass murderers of various other racists stripes are torn down throughout the country let us also throw the shameful legacy of General John Pershing into that mix.

A graduate of West Point Pershing began his murderous career in the Indian Wars first stationed in New Mexico killing Apaches. Pershing later participated in the infamous massacres campaigned against Lakota Sioux. Though not present at Wounded Knee, he was a leading commander in the Ghost Dance Campaign from which Wounded Knee is remembered. This is a disgrace.

Later in his bloody career Pershing went on to murder people overseas in the so called Spanish American war. In this disgusting episode of U$ imperialism, Pershing was not sent out to fight Spaniards but instead to crush Filipino resistance to U$ imperialism. Pershing traveled to the Philippines to spill yet more blood. He claimed at the time he was bringing “civilization” to the “Moros” as Filipino Muslims were referred to by the people who were murdering them. It is important to not the poem by Rudyard Kipling “White Man’s Burden” was actually a plea for the U$ to do their part in the ongoing Euro conquest of the world broadly and to do so specifically by suppressing the Philippines, whose people Kipling referred to as “half devil, half child.” That racist poet Kipling may have said it, but the racist murder Pershing actually did it. This too is a disgrace.

The war crimes of John Pershing extend to Mexico as well. John Pershing was the leading figure in the so called Punitive Expedition, later named the Mexican expedition. This was a murderous campaign led by John Pershing into Mexico to literally punish Pancho Villa and his supporters for their role in the Mexican Revolution. The general and his soldiers, then and now were referred to as “bandits.” Though a small military campaign that still resulted in the murder of hundreds of Mexicans, the lore surrounding this incident has deep impact on the U$ psyche vis-a-vis Mexican/Chicano people. The popular concept of the “bandito” was likely first crystallized in the American psyche during Pershing’s campaign. Truly this is a monument to disgrace.

Pershing Square is where much of LA activist and organizers convene to dream and fight for a better world. Why stand in the name of a racist murderer?

It is not for one writer to suggest what the name should be. The people of Los Angeles should get together and decide this. However the current state of affairs is completely unacceptable. Change the name.

Fuera Con Serra!

Fuera Con Serra

Ernesto Ayala


“Lets go lets do it if there’s any time we need to do it now!” exclaimed the sister at a meeting. The subject? The removal of the Junipero Serra statue across the street from the San Fernando Mission in San Fernando, California. There had been various efforts at bringing attention to that statue in particular and the genocidal legacy left by Serra in particular during his Canonization by the Pope in 2015. California tribes and other Raza had been demanding he not be canonized and instead that people know about the crimes of Serra who oversaw most of the California Missions.


For thousands and thousands of years prior to the European invasions people already inhabited these lands. The Tataviam people created a vibrant culture in what is today named the Valle de San Fernando, Santa Clarita and the eastern portion of “Simi Valley”. The site where the Mission was forcefully built was a village by the name of Achoicominga south of there lies present day Pacoima or originally called Pacoinga which means “The Entrance”. The Tataviam nation is also a Uto-Nahuatl or Uto-Aztecan speaking people.

Miquel Josep Serra i Ferrer

Miquel Josep Serra i Ferrer born in Spain became a Catholic Priest of the Franciscan Order. He came to what was then under Spanish colonial Rule “Nueva Espana” to help bring a subservient workforce for the Spanish crown via Catholicism. Let us not forget what Spain wanted was to expand its empire and extract from the colonized lands and people as much as it could. To do this it had to have a steady work force that wouldn’t rebel or successfully organize against it ergo Christianity/Catholicism. Now this is not meant to insult anybody’s faith but this is how Catholicism came to the “Americas” cross in one hand, sword in the other, submit or die. Again the purpose in all this was not that the Spanish crown literally believed in “the word of God” but that they needed the people to work for them and the only way you’d take a free human and make them submit is by instilling fear and subservience in them via a system beliefs meant to make them feel they have a predestined destiny and this was it,  in this case and historically Religion has played much of that role for the most part.

Serra went on to found 9 of the 21 Missions in California and although he came with words of love and brotherhood it was violence that made him successfully enslave people to build the missions then work the land and tend to livestock all to send back to Spain or whatever colonial authorities in the former Tenochtitlan. This time was also marked by several rebellions and escape attempts yet in the end around 40% of the people of California died due to the Genocidal Mission System. More where to die eventually.

Floggings, executions, rapes, beatings, massacres, shackling, torture, raping and abuse of children and deaths from overwork or preventable or curable diseases abounded in the Missions. Why we should ask ourselves should we permit public displays of veneration and honoring that horrible wound in our history? Shouldn’t somebody that is of faith see the disgust and irony in honoring such a person as Junipero Serra and his Mission system?

The USA inheritor of Spanish Colonialism

It was barely 20 years after Mexico gained its independence that another foreign occupation came to the Southwest (Aztlan) and reached all the way to California. The US invaded Mexico and stole the northern portion in one fell swoop laying false claims over a huge portion about 1/4th of its present territory. In that acquisition was obviously included San Fernando whose original name is Tataviam. In one fell swoop the areas native inhabitants’ both tribal and not became “foreigners in their own land”. Not only had we been forced to learn Spanish, now we were chastised for that and forced to learn English.

A new order was forced on the people only this time we were meant to be completely replaced by droves of invaders/settlers that drove Tribes and Mexicanos off of their lands by force or coercion. A clear example is the tragic story of Tataviam elder Rogerio Rocha who was repeatedly harassed by Charles Maclay over and over to sell him his land, Rocha refused everytime. Why shouldn’t he have? One day Charles Maclay arrived with the Sheriffs and forced our Tataviam elder Don Rocha and his family out into what can only be described as a death sentence. An elderly man with his elderly wife and family died due to Pneumonia after living as a homeless person in Lopez Canyon. Charles Maclay went on to have a main street named after him in San Fernando…

 A full 76 years after the signing of the Treaty of Guadalupe Hidalgo a group by the name of   “San Fernando Mission Land Company” decided to erect a statue to Junipero Serra. Almost 100 years after the expulsion of Spain from these lands this organization decided to “honor” the past by placing a statue to a brutal colonizer and a reminder to the indigenous people in Tataviam including Chicanos Mexicanos of who remained in charge. European invaders. The statue erected in 1924 was not even at the Mission itself but across the street at Brand Park in other words on public property. For years the community demanded its removal which basically fell on def ears. We even had organized a previous march in 2018 for the same reason!

A Marchar!

Seeing everything going on as the world is going through a significant period of challenges to the status quo and seeing how throughout this prison of nations people have been successful at either bringing down or forcing the colonial state to bring down symbols of conquest and colonization we decided to strike. On Saturday, June 27th we marched starting from Rudy Ortega Sr. Park (named after a Tataviam leader and elder) on Hubbard and turned on San Fernando Road and marched past the old Barrio San Fer and turned again on San Fernando Mission Blvd straight up towards Brand Park. To the chants of “Viva Tataviam!”, “Fuera, Fuera, Fuera Con Serra!” and “Esta es Mi Tierra! Esta es Mi Lucha!” We took over the Boulevard. As is basically tradition in the Chicano nation, the Huehuetl or tambores guided la marcha. La Raza from the Barrio came out to view what was going on and shouted and waved fists in support. At the park we were greeted by more Raza that had gathered there. People from different organizations and supporters and activists chanted. Organizers of the event spoke on why we were there. Caroline Ward a Tataviam member, spoke on the crimes of Serra and the Church on the Tataviam and indigenous peoples. A small group of counter-protestors were also there and one of them tried to push, kick and jump over a small fence to get to the statue when La Raza put trash bags over it. The violent man instead of being arrested was escorted back to the Mission. A parking lot full of police also awaited us down the street but the event ended without any real incident. The supporters of the genocidal rapist Serra even came in after most of us had left and surrounded the statue and chanted in a rather odd fashion to this inanimate object of a man holding a child. A man that sanctioned Child abuse. They even put a frame of the Virgin Mary which strangely or maybe rightfully was blown over by the wind causing it to fall and almost break. To our surprise yet also thanks to our collective and coordinated effort the following morning the disgusting statue was gone.

The Statue Represents Colonialism.

The Serra statue like all these other statues and symbols of Empire represents the relationship we as colonized nations have with the colonizer. Serra was a colonizer, the US and its European-American settlers are colonizers. European Americans erected the statue. 96 years later we forced their hand at bringing it down. Is this fight over? Definitely not. What we should aim to do is continue organizing and mobilizing among our people both Tribal and Chicano Mexicano. We must continue studying our history and present condition. If we are to do this we would realize that in the Southwest many times the struggle of Chicanos Mexicanos intertwines deeply with the struggle of the tribal nation whose historic territory one may be in. In every old Barrio throughout what many Chicanos call Aztlan if you study the history you will find that most of these Barrios started off close to or where the original peoples inhabited. San Fernando is a perfect example. The old Barrio in which my family is from is down the street from the San Fernando Mission. Throughout my life I heard of how what the Anglos called “SonoraTown” was basically a separate village in which tribal and Mexicano lived as neighbors, intermarrying and at times technically the same people. The only place Raza could live was there and by Raza I mean any indigenous person living here. Whatever you needed was there, poor and humble but it was there you only ventured out of the Barrio if you had to conduct some business or go to work. To the colonizer everyone there was just “Mexican” and for the most part people probably mostly identified as Mexican including Tribal members who had no other choice or suffer having their families torn apart according to US colonial law and or being forcefully relocated somewhere far away, away from their homelands in this case Tataviam.

This is something key to remember because it should remind us that despite the horrors we have lived both tribal and Chicano Mexicano peoples in particular in the Southwest are closer than they’d want us to notice, and if we are to move forward as a people across the Southwest (Aztlan) we need to begin this dialogue. I don’t think there is any contradiction and in fact both struggles empower each other as it literally is the land that we fight for not just aesthetic changes. How does that look like locally would be that the San Fernando Mission along with all the territory currently held by it be returned to the Tataviam nation, the streets honoring brutal colonizers both Spaniards and AmeriKKKans be changed immediately and that the history of the Tataviam peoples along with that of the Chumash and Tungva be taught to all students in the Los Angeles and Greater Los Angeles areas. This in essence would make the masses of Chicanos/Raza see themselves in their Native brethren and uphold the history and culture of our original ancestors on this land. Not only should we identify with our Mexica ancestors but let us recall that before they were Mexica various nations migrated down south and their mark is still carried in the Uto-Nahuatl roots throughout the Southwest something we should be proud of and something that MUST connect us to the First and Tribal Nations of the southwest and thus sowing the seeds for a National Liberation struggle that will change the course of history.

Que Viva TATAVIAM, Calif-Aztlan!

Ernesto Ayala

La Raza Unida

Telejaguar Minister of Meme Defense

5 Questions with Alex Garcia de Aztlan

5 Questions with Alex Garcia de Aztlan

A Tele-Jaguar Exclusive

Alex Garcia is the kind of artist who embodies the spirit of Jaguarismo. Bold, confrontational and absolutely zero consideration of what the critics might say. Steady is his hand, steel is his will, Jaguar in his blood.

We sat down with the brilliant Alex and asked him 5 questions. Enjoy.

1.       Before we discuss El Indio Arte, tell us, who is Alex Garcia de Aztlan?

This is probably the most difficult question to answer in the line-up. Where do I start? By day I’m a truck driver. At night I do art. And my upbringing has a lot to do with both those things. I was born and raised in Sun Valley. It’s in the San Fernando Valley, right next to the city of Pacoima. But unlike the arts and community improvement renaissance they’ve been through,we’re still sort of stuck in the grind of being known only for having the most dumps, recycling centers, trucks, dust, and cracked roads. Also we got the GR office that most single, poor folk are required to go to in the Valley. So it’s largely working-class and Mexican, both recently arrived and Chicanos. My mom and dad are immigrants (or migrants, if you’re in the know). So my brothers and sisters and I are first-generation. 

I think with me, it’s all in the name. When you read “de Aztlan” you kind of have an idea of what I’m about, where I’m coming from. I chose to add the “de Aztlan” sometime in the mid 2000’s, when I was at Valley Community College, after taking my first Chicano Studies Class. That experience really opened my eyes and my mind to where our people came from, and what we’ve been through. Although I didn’t pick up my degree in Chicano Studies, I kept taking more Chicano Studies and other “ethnic” studies classes when I got to UCLA. I can’t stress enough how grateful I am for those classes (both at the community college and university level). I got to learn about Zapata, Corky Gonzalez, La Raza, La Causa, the entire movement. Those are all things and people I didn’t find in the books in K-12 schooling. It was important, especially then, because the political atmosphere was fueled by fear, and anti-immigrant. Mostly because 9/11 had occurred a few years prior, and there was talk about closing the borders because terrorists might make their way in like Mexicans. Its safe to say we’re seeing that now, with Trump’s America. But in my mind, this white nationalist resurgence is a lot uglier, and more powerful, sadly. Anyway, I felt I resisted all that by being in school, learning, participating in community programs. 

For a while, I frequented “Tia Chuchas Centro Cultural.” I would also bring my little brothers and sisters. Eventually, we got into Danza Azteca at Sun Valley Park. but I got two left feet, so I mostly stood on the outer ring of the Danza, but sometimes I’d bring fruits and water to show my support. My dad’s side of the family is largely Mexican paisas, so it was a bit of a culture shock, them seeing me and siblings involved in that kind of stuff. Anyway, that’s around the time I decided to take on the “de Aztlan” part of my name. As a way to reconnect with my roots, based on the education I was getting (in college or at “Tia Chuchas” or through Danza). I understand the concept of Aztlan can be seen more as ideological, even mythological. But it’s not so much whether or not the Aztecs came out of those caves in the American Southwest. It’s more the fact that the land we had here, and our people on it had been robbed and displaced. Aztlan, along with the Chicano identity was a way to flip that ugly history on its head. To claim what’s ours and be prideful of it. The same is true of my “art name.” I go by “elindiocopyright1985.” The 1985 part because I was born in ’85. The “el indio” is my way of identifying with my native roots. And, yes, I know “indio” isn’t the politically correct way to refer to a Native American. But it’s the term, among other bigotted terms, Mexicans use. You know that expression at birth? When a baby’s born “bien prieto” or “too dark?” it goes, “salio indio…” I’ve always found that so fucked up. Taking that word as a name is my way of punching back: “sali indio. Y que cabron?!”

2. How did you get started doing revolutionary art? 

It’s funny because I’ve always felt it was sort of by accident. Never had any formal training in the arts. I mean I’d shown some skill in drawing as a kid, but I never followed through with the things I’d start. This time around, I started playing with memes. I was jobless, about to lose my apartment, looking for work, but nothing was happening. So I found myself online, A LOT. And I noticed a lot of the memes out there were really racist. I had a conspiracy theory that there was this cult of racist white teenagers that would produce blatant or passive-aggressive memes targeted at people of color and women. Here’s a good example. This one time I was leaving the UCLA dorm area, cutting through a jogging route in the hills. It was dark, a lot of trees and shrubs. And I was alone. At one point I looked over to my side, and I got freaked out by a sheet of paper stapled onto a tree. It read “YOU GAWN GET RAPED.” Right under the big blocky writing was an image of a black man in a hoodie, with large, stern eyes. I thought, “what the hell?” I’d asked some friends and they told me they’d seen the same image online, as a meme. Then there’s this other meme. The Verizon v Att v Metro PCS vs cricket user. The box that says “Verizon” depicts a fair-skinned woman, silky hair, all dolled-up—she’s attractive. As you go down the list, the woman being depicted eventually becomes a chola, with metro pcs, then a dark-skinned, overweight paisa by the time you ghetto the cricket box. Is it racism? Sexism? Colorism? Classism? It’s so fucked up. And these are only two examples, there’s thousands or millions out there. Anyway so in the middle of being unemployed, annoyed, agitated, I started firing back. I saw a meme about how black folk should get over slavery, because it was so long ago, to “get over it.” I had enough, so I made a meme, too. It read something like, “white people be like: get over it.” and under those words I included a pie chart. I think it was filled in 90-95% with the words, “slavery, emancipation, jim crow, unfair housing/employment,etc.” and in the 10 or 5% it read “civil rights movement to present.” I did a lot more but the message and point was to fire a meme back at stuff I kept finding online that would piss me off.

So at some point, I realized I didn’t have to use words to make my point. I could use historical figures meshed with pop icons to say what I wanted. AND BOOM! That’s when it happened. I put Zappa and Villas heads on Spock and Kirk. I put Malcolm X’s head on Superman’s body. I put Geronimo, and his rifle at the center of a police badge that read“to protect and serve.” I reworked the “WWJD?” (what would Jesus do?) idea. I wrote “what would” then put an image of “CheGuevara” and “do?” I grew up in the 90’s, when super hero cartoons and trading cards were all the rage. And I used to draw spiderman, wolverine, cyclops all the time. I wanted to draw just like those action comic cards, but I never could. Now, with the computer, I found I could cut/paste and throw in my secret recipe and make it my own. But with a conscious twist. It was so fun. Having held these historical figures in such high regard and finally seeing them in the way I see them in my mind, as heroes. It was also a form of therapy for me because I was combating the racist memes with positive imagery, and I wasn’t sinking to their level. But also because things had gotten worse for me. I was borderline homeless, in fact, I eventually did go homeless. I was staying in a friend’s garage, on the condition I’d keep looking for work, but it just wasn’t happening. I was washing up and showing in the park.  So then I’d turn to art as an outlet. One day someone asked if I would sell my work. I was like, “wait… what?” I’d never really thought of it like that. I’d been fighting meme wars and eventually got to the point where the pieces were more statements. And they looked pretty damn cool. They became art. Times were tough so I jumped on it because I needed cash to eat. And I jumped in half-assed too. I didn’t know about the print method, framing, mailing expenses, etc. I also didn’t want to over-charge because it felt unfair that I sort of just stumbled onto it out of fun. So prices were negotiable, the best was to make a personal delivery. I was using the bus tokens from the GR office to ride to Highland Park to drop off an art piece that I’d make 30 to 50 dollars off of. Then I started taking it more seriously. At one point a client told me I sold her a piece with my fingerprints smudged on it. I’d noticed it, but I thought it was kind of neat, like it fit the conditions I was living in to have a smudge like that. But that was really unprofessional so they gave me the opportunity to fix it. The same is true of the art itself. Sometimes I’m right on target with what I’m saying. Other times it’s too abstract or vague. Like I thought it would be cool to put Pancho Villa riding pridefully into town on a horse piñata. Very easily someone can see that as insulting.

Recently I got some heat for putting Zapata under the slogan, “Don’t Tread on Me.” I came up with the appropriation idea a few years ago, but recently someone checked me on it, and rightfully, too. I get the issue of combining white nationalist slogans with Mexican pride. My idea was to break racist white folks monopoly on slogans like “freedom ain’t free” or “don’t tread on me.” Because, really, a lot of the historical figures I look up to had to fight for their freedoms, even died for them, and they wouldn’t take lightly being violated or “tread” upon. But the criticism was apt. They pointed out how Zapata’s concept of liberty was more for the oppressed, the wronged, the people. White Americans on the other hand, was more individualistic, white entitlement. The light flicked in my mind. I got it. So I took that schooling and changed the slogan to“don’t tread on us.” Changing the “me” to “us” made the world of difference. And I’m grateful they helped me see that. My point really is that I’ve gone from fun to shock value to informative and I’m always open to growing my work and ideas because I take it seriously now. 

3. Tell us about your “Despierta” series! (This series is our favorite!) How did you get the idea and which iconic figures have you featured in this series? Which one is your favorite? 

I’m really happy this series found a crowd. I’d come up with it a couple of years ago, but it just sort of faded away. Recently I started reposting it and you guys featured 2 of them on the Tele-Jaguar page. That’s cool. This series is probably the most disciplined I’ve done. I know it looks straightforward and simple, but a lot went into the style behind it.

Consider dualism. I’d learned a lot about the Aztec, or the Mexica. Especially from the book “Aztec Thought and Culture.” One of the ideas that stuck with me was dualism. How the symbol for war is fire and water, back to back.The Sun is masculine, the moon feminine. I might be wrong but I think there are 9 realms of death, reflecting the 9 months of birth. The all-powerful sun is represented by the small hummingbird. The wise one, Quetzacoatl, is both bird and snake, sky and earth. In the“despierta” series, I’m working with historical icons known for war, agitation, resistance. But they’re not in action mode. They’re taking a breather, having a cup of coffee. They’re in t-shirts, loose clothes. I’ve never seen Malcolm X casual. Here, his collar is undone. Most of them are sort of hiding behind the cup, letting the words on it speak for them: “despierta” or “wake up.” They’re sort of on a break, but of course, their work is still ongoing. I like to think that there’s a bit of my learning of zen Buddhism and minimalism coming through. There’s a lot of blank space, white air. Simple black and white. No one is really saying anything. Less is more. And then there’s the pop factor. Andy Warhol is THE artist for me. His work is so straight forward, and 2 dimensional. But it’s also vibrant and colorful. The ideas seem almost paradoxical in his work. Was he glorifying celebrity? Condemning mass consumption? His work is gritty and industrial (it’s bleeding ink), but there’s a sense of awe that comes through. He would use Elvis or Marylin. But in my conscious world Frida and Che are the celebrities. In “despierta” I also used them and Zapata, Malcolm X, Karl Marx, Nietzche, even buddha. People I look up to. And they’re also rock stars. And rockstars get paid. They promote coca-cola or Nike or Apple. We see them pushing products. But in this case the commercial product they’re endorsing is the idea of waking up.

As to which one my favorite one is. I think it’s both the Che one and the Malcolm X one. Che looks like he’s really enjoying that coffee, but also I actually left the red star in the barret in color. So the eye goes to the red star first, then to the “Despierta” writing on the cup of coffee. Then there’s the Malcolm X one. I mentioned it earlier. I’d never seen him in a casual way. He was always in a suit and bow or tie. Very formal. Simply having him with that collar undone speaks levels to something else the series is trying to do. And it’s to familiarize the viewer, even more, with familiar faces. It’s one thing to see Zapata holding that rifle, looking hard at you. It’s another for him to be in a black-T, sort of telling you, “you know what I’m about.” And frankly, they look cool.

4. What are you currently working on for El Indio Arts? 

Right now I’m a little more focused on truck driving. I’m trying to get my shit straight so that I can get a “Class A” license, maybe go interstate hauling. But when I’m driving I’m always coming up with ideas. The protests recently broke out, and people are finally taking down idols of white supremacists, so it’d be an opportune time to participate in it visually. And I did. I’d initially done a “resist” series when Trump went into office, but I reworked it to “Black Lives Matter” (BLM). So for example I have Rosa Park’s mugshot, and instead of holding up her jail number, she’s holding up a sign that reads “Black Lives Matter.” There’s others, but that’s one that stands out to me. And the reasoning behind it is to counter those arguments that go something like, “Real activists were people like Rosa Parks or MLK, they protested peacefully, unlike all the BLMers.” So I take Rosa Parks and slap BLM in her hands. She was part of the same cause and Dr. King and Malcolm X. And each of them did what they did in an agitational way.

I’m also considering reworking some music I’d made a few years ago and posting it on the El Indio Arts page. I started making music like my art. It was spontaneous. No training, all by ear. I have a few beats,a few recordings and maybe 3 tracks that I want to really finalize. But that’s sometime in the future.

Maybe poetry is where I’m really at right now. Over the past couple of years I started writing poetry. There’s this one big ass one about me and my family’s experience in this country. It’s pages, and pages long and covers the undocumented experience, tamales, school, la quinceanera, prison, la Llorona, Dia de Los Muertos, etc. It’s a passion project of mine and I hope to have it all finished by the end of the year. At first I wanted to start going to poetry slams and open mic nights to share it, but due “la ‘rona” that doesn’t seem likely to happen any time soon. So I figured I polish it up and post it to el indio arts page.

5. Where can people follow your work? We love seeing your new pieces pop up!

I sort of see “el indio arts” as being a space where I can post all my creative work. Visual, music, written. Right now it’s all image-based, but soon enough there will be poetry and music. Eventually I’ll make a webpage, but for now, I’m relying on social media to get my stuff out there. The hashtag is also my best friend. Just google #elindioarts.

The best places would to find my work would have to be


and if you want to hear some amateur music: