DUAL DIASPORA AND THE ART OF THE BARRIO

This study examined student artwork as free expression in order to conduct an analysis of diaspora as related to urban, middle school students learning English. Subjects consisted of middle school students representing a variety of countries with Spanish being the primary first language of the majority of participants. Using a qualitative approach and following an action research framework, the researchers collected a variety of data. Analysis of the data included coding, categorizing, and re-examining in order to identify specific recurring themes. Findings indicate that through opportunities for free expression students were able to communicate naturally, develop language skills, and emerge with a strong, cultural voice. Findings were utilized to inform and improve practice. Almost ten years ago, Perez (1999) suggested that if diaspora is a history of dispersal coupled with myths and memories of a homeland where alienation in the new surroundings often fosters a desire for eventual return while a collective memory reconstructs the cultural group’s history whether real or imagined, then Chicanos are appropriately diasporic. When considering diasporic groups throughout history, the current relocation of high numbers of Latinos are unique in that this particular group is largely settling in the southern region of the United States—very close to their homeland of Mexico, which in a sense makes them both diasporic and nondiasporic (Calafell, 2004). The situation gets even more interesting due to the fact that some Latino immigrants are now living illegally on land previously governed by their native country. The close proximity of new home to the “homeland,” creates a situation of living with the heart, the mind, the soul, and the identity in two places. In addition, since the United States is historically a “nation of immigrants,” and many of the newly arriving illegal immigrants brave the dangerous journey to be reunited with family members legally living in the United States and who are productive U.S. citizens, there is little acculturation that takes place due in part to the strong cultural, religious, and familial ties to the homeland of Mexico. This in itself presents a new type of diaspora—one where the displaced group is living dually, thus creating a dual American culture or dual diaspora. Public school teachers, who are trying hard to meet the challenge of the rapidly growing numbers of Spanish-speaking, non-English students entering the classroom, see the “dual diaspora” on a daily basis. Many public school teachers—who lack background and experience in teaching non-English speaking students—are puzzled by