THE MICHIGAN HISTORICAL REVIEW 39:1 (Spring 2013): 71-100.©2013 by Central Michigan University. ISSN 0890-1686 All Rights Reserved. 2012 Student Essay Prize Winner Becoming Latino: Mexican and Puerto Rican Community Formation in Grand Rapids, Michigan, 1926-1964 by Delia Fernández Introduction Nilda and Virginia Fernández are still not sure which one of them is pictured in Image 1. Virginia says she is to the left in the foreground, but Nilda also recalls being at the photo site that September day in 1968, so it could be her instead. If it is Virginia, then Nilda says that maybe she was behind her sister, and that is why Nilda is not visible in the photograph. Even if they cannot remember the particulars, they both remember participating in festivals like this every year. The Mexican Independence Day celebration was a tradition in cities around the United States, much like it was in Grand Rapids, Michigan, a typical city on the west side of the state that was once dubbed the “Furniture City.”1 A unique aspect of this particular parade, however, is that the Fernández 1 For more information on Grand Rapids’ history, see Christian G. Carron, Grand Rapids Furniture: The Story of America’s Furniture City (Grand Rapids, Mich.: Public Museum of Grand Rapids, 1998); Thomas R. Dilley, Grand Rapids: Community and Industry (Charleston, S.C.: Arcadia, 2006); Richard H. Harms and Robert W. Viol, Grand Rapids Goes to War: The 1940s Homefront (Grand Rapids, Mich.: Grand Rapids Historical Society, 1993); Randal Maurice Jelks, African Americans in the Furniture City: The Struggle for Civil Rights in Grand Rapids (Urbana: University of Illinois Press, 2006); Jeff Kleiman, Strike! How the Furniture Workers Strike of 1911 Changed Grand Rapids (Grand Rapids, Mich.: Grand Rapids Historical Commission, 2006); Norma Lewis, Grand Rapids: Furniture City (Charleston, S.C.: Arcadia, 2008); Z. Z. Lydens, ed., The Story of Grand Rapids (Grand Rapids, Mich.: Kregal, 1966); Gordon L. Olson, Flight to Freedom: The Story of the Vietnamese of West Michigan (Grand Rapids, Mich.: Grand Rapids Historical Commission, 2004); idem and Susan Lovell, Grand Rapids, a City Renewed: A History since World War II (Grand Rapids, Mich.: Grand Rapids Historical Commission, 1996); Gordon L. Olson, A Grand Rapids Sampler (Grand Rapids, Mich.: Grand Rapids Historical Commission, 1992); Linda Samuelson and Andrew Schrier, Heart & Soul : The Story of Grand Rapids Neighborhoods (Grand Rapids, Mich.: William B. Eerdmans, 2003); Reinder Van Til and Gordon L. Olson, Thin Ice: Coming of Age in Grand Rapids (Grand Rapids, Mich.: William B. Eerdmans, 2007). 72 The Michigan Historical Review sisters are not actually Mexican, but Puerto Rican. Although Puerto Ricans have no historical connection to Mexican Independence Day, the sisters felt that their participation at this festival was welcomed and encouraged. The presence of both Mexican/Mexican Americans and Puerto Ricans at this Mexican celebration is significant.2 Both populations recognized similarities and differences shared by each, but many of the migrants and immigrants referred to themselves collectively as “Spanish-Speaking” people. However, this article will show that the two groups’ relationship depended on more than a simple linguistic bond. They shared work experiences, culture, a common Catholic faith, and similar opportunities for jobs and leisure, which together fostered the formation of a single Latino identity. In addition, both groups faced discrimination. As the Latino population in the United States continues to grow, it is important to understand the historical roots of this panethnic identity. Mexicans and Puerto Ricans in Grand Rapids, Michigan, provide a compelling case study of Latino identity formation. Historians like George Sanchez and David Gutiérrez have thoroughly researched Mexican American identity and community formation, while a host of others have also looked at Mexican community formation in Chicago, Detroit, and Los Angeles, as well as in smaller cities like Corona, California.3 Puerto Rican historians such as Carmen Teresa Whalen have similarly studied the Puerto Rican diaspora 2 I use “Mexican American” to refer to ethnically Mexican, but nationally American people. I use “Mexican national” to refer to an immigrant who is both ethnically and nationally Mexican. I use “Mexican” to refer to both groups. The majority of the ethnically Mexican population in Grand...
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