End Time Beliefs, Dominionism, and President Benito Juarez' Timeless Words to Heal a Divided Nation

Friends:

Here is an important piece by Eric Lane on End Time believers (ETBs). What is important to consider is that ETBs are a mixed bag unto themselves. Back in the 1980s, as I recall, they were termed "Millennialists," referring to Christ's anticipated one-thousand-year reign. I remember focusing on the book of Revelation and end times when I was young and finding it fascinating although simultaneously distressing and ultimately exhausting psychically and emotionally.

I would have lasted longer as an ETB had this not been so draining. In retrospect, I'm glad it was because it took me to a place of redemption that opened my eyes to the vast beauty of life in the moment where individual and group differences became opportunities for me to be more compassionate, loving, and caring.

On a personal level, this meant truly embracing the notion that every way in which I am different is every way in which I am strong. This is an ethic of not just tolerance, but acceptance, that I take into each and every class I have ever taught, as well as into my work in the community.

Lane is correct in linking violence and threats of it to ETBs but what should really get named are "dominionists" who are actually pro-society (not democracy) albeit according to their narrow vision of so-called "Christian principles" as long as they're the ones who are also in charge.

The two go hand in hand. They must be in charge—and not just in the U.S., but globally. This is what makes Trump very dangerous as he is the means to dominionists' perverse agenda a cornerstone of which is indeed controlling women's bodies. It's already playing out in our country.

Look no further than Texas where anti-abortion activists are not happy with families traveling to New Mexico for abortions and women's health care because Texas doctors fear performing certain procedures for which they could get sanctioned. These activists are pushing for restrictions in New Mexico and with some success in some counties. Read"Texas anti-abortion activists pushed abortion restrictions in New Mexico, records show."

Consider, as well, Governor Greg Abbott's pro-voucher legislation as caught up with dominionism and theocracy. Learn about this from an earlier post, "Texas: Two Billionaires Want to Destroy Public Education and Replace It With Christian Schools by Diane Ravitch." And do take time to see CNN documentary, "Deep in the Pockets of Texas," which explores this toxic agenda.

I've already referred readers to a great source on the dominionist agenda via an earlier blog titled, "BOOK RECOMMENDATION: Alberta, Tim (2023). The kingdom, the power, and the glory: American evangelicals in an age of extremism." Relatedly, if you haven't seen The Handmaid's Tale, I encourage you to do so it as it captures through fiction what an extremist dystopian society of their making would look like. It is based on Margaret Atwood's book by this name. You can see all five seasons on Hulu, Prime Video, or Apple TV right now. I also highly recommend listening to Dr. Kevin Kumashiro's keen exposition of dominionism on Bill Ayers' podcast, Under the Tree: A Seminar on Freedom, with Bill Ayers Episode #105, "Project 2025 with Kevin Kumashiro."

Dominionists are the more serious group as far as I'm concerned because they are perhaps witting or unwitting white supremacists who see themselves as having a God-given mandate to establish a theocracy—that is, a system of government led by those that these theists see as "divinely guided." The antithesis is, as Lane mentions, "democratic pluralism," which is a foundation for peace for which many, if not most, of us advocate—to which I might add the hope and promise of a multi-ethnic and multi-racial democracy.

One might argue that as opposed to ETBs, neoliberals, or global capitalists, are ultimately in control. I wouldn't disagree with that as they profit from the divisions that extremist agendas enable. They are playing with fire, however, a potential runaway train that is combustible and dangerous.

The irony in all of this is a lack of Christ's love, caring, and compassion which are so central to the gospel that it's crazy—yet understandable—that this gets overlooked.


View Informative Link
Yet here is where we find truth. The Golden Rule of doing unto others as wewould have them do to us could not be a more urgent ethic. This is, moreover, a foundational principle of this continent as conveyed in the Mayan concept of In Lak'Ech (You are my other me) and as expressed by Mexico's beloved Indigenous president, Benito Juarez, of Zapotec origin, serving between 1858 and 1872, “Entre los individuos, como entre las naciones, el respeto al derecho ajeno es la paz.” ("As between individuals, as well as nations, respect for the rights of others is peace.")

Pin this to your refrigerator door. Have no fear. Trust the power in these words.

As we embark on the celebration of Mexico's September 16th Independence celebration, how appropriate to reflect on Juarez' timeless words to heal a divided nation.

Feliz Diez y Seis de Septiembre! Happy September 16th! 💗

-Angela Valenzuela

How End Time Beliefs Undermine Democracy
by Eric Lane | September 8, 2024

Photo by Shubham Dhage on Unsplash

The rhetoric employed by End Time believers is not just forceful language but an expression of an extreme apocalyptic worldview. This way of thinking perceives the world as embroiled in a cosmic battle between good and evil. In the End Time narrative, political and cultural opponents are not merely individuals with differing opinions but enemies of God, often viewed as agents of Satan or participants in a divine showdown.

Framing Opponents as Evil or Godless

End Time believers operate within a stark black-and-white world. In this dichotomy, they and their allies are seen as the forces of God, while their political or ideological opponents—be they secularists, liberals, progressives, or members of other religions—are depicted as being aligned with evil.

This rhetoric transforms political disagreements into moral and spiritual battles, demonstrating the profound impact of End Time believers' conviction on their perception of reality.

Leaders in this movement use demonizing language to describe their adversaries. Terms like “godless,” “anti-Christian,” “Satanic,” or even “demonic” are common. Political opponents are painted not as people with different viewpoints but as existential threats to the survival of Christian values and, by extension, to God's plan for the world.

Religious Warfare Rhetoric

For End Timers, the Culture war is Spiritual warfare. Many End Time believers see contemporary political struggles, such as the battles over abortion, LGBTQ+ rights, or secular education, as part of a larger spiritual war. These issues are framed not as policy disputes but as clashes between the forces of God and the forces of Satan.

By placing current events within the framework of the apocalypse, End Time believers heighten the stakes, portraying each political confrontation as a precursor to Christ’s return or the arrival of the Antichrist. This sense of urgency makes compromise or negotiation a betrayal, as they see themselves fighting for God’s ultimate plan.

The "Enemy Within"

End-Time believers target secular and liberal politicians. Their rhetoric frequently focuses on politicians who advocate for policies that contradict their perceived Christian values. These figures are often painted as either unwitting pawns of evil forces or as consciously working against God's will, leading to the vilification of the Left.

Progressive movements, particularly those advocating for social justice, LGBTQ+ rights, or reproductive freedom, are often depicted as prompting the charge in a moral and spiritual decline. For example, political leaders who support abortion rights are commonly framed as agents of evil, facilitating a modern-day ‘holocaust’ or acting under the influence of Satan.

Christian Nationalism and Divine Authority

End Time believers claim they defend their political preferences and act under a divine mandate. They believe their political actions align with God’s will, while their opponents oppose both them and God. This gives their movement a theocratic and authoritarian edge as they seek to implement what they believe are God’s laws in place of democratic laws.

By asserting that God's law should take precedence over human-made laws, Christian nationalism inherently undermines democratic pluralism, which depends on the coexistence of diverse viewpoints and the peaceful negotiation of differences.

In this worldview, dissent is not seen as part of healthy democratic debate but as opposition to divine authority, fostering an environment that erodes democratic values in favor of authoritarian control.

They believe God chooses leaders. Thus, certain political figures are often characterized as chosen by God to lead during this critical period before Christ’s return. For example, End Time believers frame figures like Donald Trump as divinely appointed leaders, despite his conduct, because he is advancing a Christian nationalist agenda.

Hostility and the Threat of Violence

When political opponents are cast as enemies of God, it becomes easier for believers to justify extreme action. This rhetoric inspires hostility and, in some cases, violence. For example, the rhetoric surrounding abortion, often framed as "murder sanctioned by the state," has led individuals to justify violent acts against abortion providers, as seen in numerous attacks on clinics and the murder of providers.

Some End Time believers have connections with militia movements and paramilitary groups that prepare for literal battles. They interpret Biblical prophecies about war and persecution as mandates to prepare for armed conflict, especially against what they see as a corrupt or evil government. This is particularly dangerous when combined with contemporary political polarization.

Biblical Justifications for Hostility

In an earlier writing, I described two Jesuses: the Peaceful Jesus and the Warrior Jesus. While many Christians focus on Jesus's peaceful teachings (e.g., the Sermon on the Mount), End Time believers emphasize apocalyptic depictions of Christ, particularly from the Book of Revelation, wherein a militant Christ returns to lead armies. This violent, retributive image of Jesus is used to justify a more aggressive stance against perceived enemies.

By prioritizing this militant Christ in political discourse, believers frame modern political struggles as literal spiritual warfare, escalating rhetoric and fueling conflict. This not only intensifies polarization but also promotes a mindset in which violence is seen as a divinely sanctioned means to achieve political ends. When faith is tied to the belief that physical battles must be fought for divine purposes, it diminishes the possibility of compromise and undermines the democratic process.

End Time rhetoric invokes divine judgment and punishment, implying that those who oppose the End Time worldview will face not just political defeat but eternal damnation. This sense of cosmic justice encourages hostility towards anyone who thinks or believes differently. They are depicted as working against God’s plan.

Consequences of this Rhetoric

By framing every political battle as a holy war, End Time believers not only contribute to the intense polarization in U.S. politics but are also the primary instigators. This makes civil discourse and compromise impossible, as their opponents are wrong and evil.

The dehumanization of political opponents and the apocalyptic urgency surrounding End Time beliefs can lead to acts of violence. The January 6th attack on the U.S. Capitol is a prime example. Many participants carried Christian symbols and saw their actions as part of a divine mission.

When political opponents are framed as enemies of God, End Time believers justify rejecting democratic norms, such as free elections and the peaceful transfer of power. They claim that following democratic processes is less important than ensuring that "God’s will" is carried out, even if that means undermining democratic institutions. This puts End Time believers at war with the U.S. Constitution as it undermines democracy.

End Time believers' rhetoric of framing opponents as enemies of God creates a highly toxic environment that threatens democratic principles like compromise and peaceful governance alongside social stability.

By dehumanizing their opponents and viewing politics through the lens of divine warfare, they create an atmosphere of hostility, leading to radicalization and violence. This is not just a spiritual or religious issue—it’s a political one that poses a direct challenge to the foundations of secular democracy.

2nd Annual Barrio Fest taking place in Fort Stockton, Texas, Sept. 14-17, 2023

Happy to announce this 2nd Annual Barrio Fest taking place in Fort Stockton, Texas, Sept. 14-17, 2023. It's really neat to see that the history of LULAC in Fort Stockton will be a focus of conversation as part of this. I have family in Ft. Stockton that's located in "deep" West Texas, if you will. 

-Angela Valenzuela

TEJANAS AND THE 16th of September by MARTHA P. COTERA

I'm happy to share this brief, powerful history written by independent scholar, Martha P. Cotera, on las Tejanas and how they/we connect to the 16 of September. Our ancestors were definitely warriors, "guerreras," and survivors. Thank you, Martha, for your dedication to our community by both preserving and correcting the historical record.

-Angela Valenzuela

Photo Credit: Ashley Sanchez | Daily Texan Staff

    TEJANAS AND THE 16th of September

by

MARTHA P. COTERA

First of all, let us consider that the 16th of September 1810 is also Texas’ first independence since Texas as Mexican territory was then an important Spanish province with a colonial governor in San Antonio, and active military force. When Father Miguel Hidalgo y Costilla issued the cry for independence  from Spain, Tejanas and Tejanos at the time participated in battles and as supporters of the war effort, at great personal sacrifice and suffering for eleven long years, until Texas, as part of Mexico became independent of Spanish rule in 1821. 

     Tejanas were active participants in the War for Independence on both sides of the war (less of them siding with the Spanish government) and the majority on the insurgent side fighting for independence. One wealthy woman (who by the way, law or no law had left her husband), Doña Maria Josefa de la Garza pledged to help the suffering Spanish troops of General José Joaquín de Arredondo by donating ten head of cattle to feed his soldiers, and promised to donate the rest of her herd and property in defense of King Fernando VII. 

     Other Tejanas joined the insurgent troops or simply moved out of harm’s way with their husbands, wherever they had to go during the war, and all suffered tremendously during the battles and afterwards, as their beloved fighting men were shot in the battlefield or executed in the paradon by the Spanish in their presence and in front of their children.  

Describing the scene after the Battle of Medina on August 18, 1813, when Spanish General de Arredondo won, the vanquished went to San Antonio, and alerted the populace… “In the din of panic, there was wailing and there were tears, prominent insurgent families and other scurried to leave San Antonio.  Three hundred of them with their belongings were fleeing to Louisiana; rebel families like the Delgados, Arochas and the Leals. Arredondo paraded the streets; he was merciless;  and ordered the soldiers to pursue the fugitives; and to punish La Bahia; he imprisoned hundreds; 327 insurgents were executed in Bexar. He  (Arredondo) set up the infamous “La Quinta” to imprison wives and daughters of the rebels and from  2 am to 10 pm they worked cooking for the Spanish military.  From their windows women saw their children scrounging for food and shelter; they were released 54 days later ; they were destitute, no homes and possessions.”  

     Also, another Spanish officer, Lt. Colonel Francisco Ignacio Elizondo,  after the battle rode out until he reached the Colorado and riding on the Brazos…”he captured a party of sixteen men, women and children. Four men were shot, then he found the three families, Delgado, Arocha and Leal, the men were shot and taken away from their crying families.” After Elizondo’s death, Colonel Quintero took command and the captives were delivered to Arredondo, he had the males executed and the women were imprisoned in La Quinta along with the women already there.”   

After the war,  Tejanas were assertive in filing claims with the Mexican government and demanding pensions based on their husbands’ services.  “Juana Francisca de la Garza, widow of Leonardo de la Garza petitioned for a widow’s pension.  Adriana de Mier, mother of Domingo de Ugartechea received a military pension and payments from his salary.  Maria Catalina de Urrutia, a widow requested her husband’s back pay and a pension.  Maria Luisa de Urteaga also requested a pension.  Women also asked for property reimbursement when it was rented or confiscated; Luisa Gertrudis de la Rua demanded payment of a government debt, and Maria Antonio Ibarvo and her husband petitioned for rent due on buildings occupied by troops, and Maria Nieves Travieso petitioned for the return of a confiscated mule.”  

In his moving book, Defending Mexican Valor in Texas, Jose Antonio Navarro mentions two brave women, Juana Leal de Tarin and Concepcion (Consolacion) Leal de Garza, as being survivors of imprisonment at La Quinta.  He says, “they endured their outrageous captivity with spirited courage before yielding to the shameful proposals of their jailers.” (bad translation here! I believe it is meant to say that they never yielded).

In confronting the political instability, Tejanos and Tejanas faced change, and devised diverse survival strategies that had the common goal of seeking to protect families, communities, and a way of life. Tejanas drew on what was familiar when confronted with new situations.  At the same time, they looked to their historical traditions to protect and advance their communities during times of redefinition and uncertainty; they did not always choose the same strategies.  

But what really matters is the recognition by both sexes of the empowerment of family and community, and of the urgent need to fight to the death to protect both their spheres, the public and the private; and the ability of both sexes to work successfully and interchangeably in both spheres.  

       This evidently was the most ingrained and cherished principle of the Tejano experience, and has defined the position of Tejanas in history.  Resistance, reform and activism by Tejanas and Tejanos from the earliest presidio and civilian settlements in the 18th Century  have been characteristic in our expressed desire to preserve and maintain family unity and loyalty.  Our ancestors’ successful preservation, and the mobilization of family-based activism was essential in assuring the success of community goals, and of our survival as Tejanos.  

     Historically this ideal has been achieved by politicizing of family groups through political familism, involving the participation of the whole family units. As in Tejana and Tejano history, it has focused on the "continuity of family groups and on the adherence to family ideology and the preservation of culture and values  as the basis for the struggle." 

     Unfortunately the war’s end did not end the trauma, since 3 years later, in 1824, the newly independent Republic of Mexico granted millions of acres of land to Anglo Americans from the United States, and adding insult to injury, allowed these colonials to import slaves into territory that had already abolished slavery. The new Anglo  colonials almost from the beginning began the process of  separating Texas from Mexico, and before long, warfare between Mexico and Texans broke out, lasting until 1836, and ultimately resulting in the recolonization of the Tejano community under the Texas Republic and continuing once Texas was incorporated as part of the United States in 1845.  

 

Celebrate Hispanic Heritage Month 2020: What it Means to be Called "Hispanic" [Video]

Happy 16 of September, everybody! 

I am so very honored to have been featured in this episode, addressing the important topic of what it means to be called "Hispanic." sponsored by the Fort Worth Public Library, along with Fort Worth Hispanic Chamber of Commerce President and CEO Anette Landeros and FWISD school board member and board president Jacinto "Cinto" Ramos as part of their 16 de Septiembre activities. Do check out the library's public programming here.

This video was part of a full program today and will be aired on the City of Fort Worth Facebook page and City of Fort Worth Cable Channel. Thanks to Luz E. Early and the team that made this video possible:  Jana M. Hill. Veronica Villegas, and Kristopher M. Roberry.

And may all have a Feliz Dies-y-Seis de Septiembre! 😊

-Angela Valenzuela

El Grito de Dolores in Austin! Texas State Capitol Building, September 15, 2018

Happening this Saturday evening on September 15th at the Texas State Capitol—El Grito de Dolores! This is the celebration of Mexico's Independence Day from Spain. 

I remember just how powerful and exciting the celebration was in Guanajuato.  Both Garcia-Robles Fulbright recipients, my husband, Dr. Emilio Zamora, and I lived there for an entire year with our children from 2007 to 2008.  And what a memorable one!

This holiday is important for many reasons, the most important of which was that Indigenous people stood up to oppression with beloved priest, Miguel Hidalgo y Costilla, tolling the church bells for independence from Spain, leading to a radical transformation of Mexico.  

Beginning in 1492, the Spanish invaded the continent and brutally colonized Indigenous peoples for close to 400 years.  In 1864, in the town of Dolores, Guanajuato. Indigenous people from there and throughout the surrounding mountainous areas, descended upon Guanajuato, Guanajuato—the state's capital city where we also lived—to take back their lives, exercising their rights to their full humanity of which they had been robbed via war, conquest, and colonization under the yoke of centuries-long oppression, insurrection, and resulting carnage.  Although many today still speak their native, ancestral tongues in Mexico, it is nevertheless profound to consider that the majority speaks Spanish, the colonizer's language.  

As Mexican Americans in the U.S., many of us speak two colonizers' languages, Spanish and English.  Such are the inescapable aspects of that history for the descendants of that history.

You can learn more about it here.  You're going to want to also know about Juan José de los Reyes Martínez, "El Pípila," to get the deeper story.  Atop a steep hill literally in the middle of the city of Guanajuato, Guanajuato, you will find a towering statue dedicated to him because of his key role in the defeat of the Spanish.

If you travel go to Guanajuato itself, you may find Indigenous chroniclers standing around or close to the statue who attribute this decisive victory to Juana Gavina, El Pípila's wife.  You can read more about this here.  Juana Gavina was from the town of Santa Rosa, Guanajuato.  Today, the community annually celebrates her pivotal role in the Independence Movement. A chronicler told us that, instead of El Pípila, Juana Gavina was the one who successfully strategized this victory.

Powerful woman.  Powerful history.  

I love how this totally subjugated knowledge, this counter-story, this counter-narrative, follows the dominant one close behind throughout time.  It always has and always will for more reasons than we might can even imagine, not the least of which is women's power and resolve, particularly when they say, "Basta con esto!" "Enough with this!"  

Shhhh...listen...I hear whispers of the #MeToo movement right now... ☺

El Consul General Carlos González Gutiérrez has been such a wonderful consulado and Saturday evening's program promises to be splendid!


-Angela Valenzuela

OPEN TO THE PUBLIC: 10-Year Anniversary Celebration of the Emma S. Barrientos Mexican American Cultural Center

Happy 16 de Septiembre, Mexico's independence from Spain!  

Consider celebrating it beginning tomorrow at the  Emma S. Barrientos Mexican American Cultural Center (ESB-MACC) that is celebrating its 10-year anniversary. Check out this page for more information on this weekend's events. 

Located at 600 River St. next to Rainey St. (off of Holly from I-35) on Town Lake in downtown Austin, the ESB-MACC is also home to Academia Cuauhtli.  Consider liking us on Facebook.  And consider joining us, as well!

-Angela

Cultural center sets path for future expansion as it turns 10

metro-state

By Nancy Flores - American-Statesman Staff

 
Posted: 5:32 p.m. Wednesday, September 13, 2017

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Highlights

The Emma S. Barrientos Mexican American Cultural Center celebrates 10 years in Austin.

Austin’s Mexican American Cultural Center is developing a new master plan in hopes of expanding the facility.

When the Emma S. Barrientos Mexican American Cultural Center opened its doors a decade ago, it realized a longtime community dream that some thought would never happen.

Now with increased visitor traffic and minimal space for additional cultural programming, the center — which turns 10 this weekend — eyes an expansion that could carve a future path for the city and Austin’s rising Latino community.

“When I think about the MACC, it can’t just be another small cultural facility, especially in Austin, Texas,” said Rick Hernandez, the center’s advisory board chairman who has more than 30 years of experience leading arts and culture groups. “Austin is too important, not just to Texas but to the nation as a whole.”

For the past year, the center has been working on updating its master plan and gathering community feedback. Next month, it’ll host a public meeting to discuss future visions for the center.

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INTERACTIVE: Take a look inside the MACC
 
The master plan, originally crafted in 2000 with the intention of designing and building three phases of the center, was never fully realized. A decade later, the center — designed by the renowned Mexican architect Teodoro González de León, who died last year — is only one-third of its original vision. CasaBella Architects, the firm that helped develop the original master plan, is now back helping develop the new master plan.

Over the years, a lot has changed that’s made the 2000 master plan stale. While the center once sat in a residential area off of Rainey Street, it’s now surrounded by high-rise condominiums and bars. Then in 2015, the Austin City Council voted for the cultural center and two adjoining lots to be designated as parkland.

In the meantime, the center’s programs continued to evolve.

Since its opening, the cultural center has become a place where people feel ownership, a place where they could gather, gain skills, and learn about history and art, said Herlinda Zamora, the center’s culture and arts education manager. “There’s something special about what we’ve created here,” she said. “We’re a connection to community.”

RELATED: Preserving the history of the Mexican American Cultural Center
 
Adding a theater, additional parking, shade structures and a grand entrance are among the preliminary ideas for a revamped cultural center. A final public meeting to present concepts is planned for December.

To make the new master plan a reality, funding possibilities are being explored, including Mayor Steve Adler’s “downtown puzzle” proposal. That plan would leverage tourism dollars to address homelessness downtown as well as provide funds for cultural arts and historic preservation by increasing the city’s hotel occupancy tax and creating a Tourism Public Improvement District.

With a growing number of Mexican American Cultural Center visitors and new facilities planned that could draw more tourists for concerts and theater performances, center advisory board member Kathy Vale Castillo said the cultural center offers a strong case for becoming a tourist destination.

In a July interview with the American-Statesman, Adler said that about $50 million had been identified by the Visitor Impact Task Force for arts, cultural and historic projects such as the center, the Palm School and the Austin Downtown Alliance, but there’s been no breakdown of potential dollars in the proposal. Adler is expected to present his plan at a Mexican American Cultural Center advisory board meeting next week.

Other funding possibilities could include a bond election or public-private partnerships, Hernandez said.

RELATED: MACC exhibit examines East Austin neighborhood changes
 
The struggle for a cultural center dates back to the 1960s, when the rise of the Chicano movement helped spur local political activism. Over the decades, community-run cultural and neighborhood centers popped up such as the Juárez-Lincoln Center and El Centro Chicano. But both of these were destroyed. In 1978, El Centro Chicano was the victim of arson. The Juárez-Lincoln building was first firebombed in 1980 and then demolished in 1983.

Failed bond propositions and internal disagreements later plagued plans for a new cultural center, but in 2007, after a decades-long fight, the Mexican American Cultural Center finally opened.

In the past 10 months, the center has had more than 50,000 visitors, putting it on pace to eclipse the total attendance for fiscal 2015-16. Zamora said that more outreach would be needed outside of the center’s walls. She hopes to expand programming to libraries and senior centers for people who can’t easily get to the center.

“What’s so important about organizations like the MACC is that ultimately we can be the driving force to help people understand why where they come from is important,” Hernandez said. “Let’s complete (the center) and make it the best it can be.”

Ahora Sí: Read about MACC anniversary in Spanish (español)

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Mexican American Cultural Center history
 
The origins of the Emma S. Barrientos Mexican American Cultural Center:

1974: A community center called El Centro de la Gente de Aztlán, also known as El Centro Chicano, opens.

March 1975: Festival Flor y Canto II brings Chicano artists from all over the country to Austin. That’s where the first conversations are believed to have begun regarding the establishment of a cultural center for the local Mexican-American community.

August 1975: Juárez-Lincoln University, an independent Chicano college that many Chicano artists and activists embraced as a community space for cultural expression, holds a ribbon-cutting ceremony commemorating the opening at its new location at 715 E. First St.

December 1978: El Centro Chicano, at 1207 E. First St., is destroyed by arson.

December 1980: As the League of United Chicano Artists and other Chicano groups address the City Council, the Juárez-Lincoln building is firebombed.

1983: The Juárez-Lincoln building is demolished.
 
August 1986: The first Mexican American Cultural Center Task Force is formed by the City Council.

1993: The City Council directs the city manager to explore the possibility of renovating the Public Work facilities for cultural center use at 600 River St.

1997: CMACA Inc. is formed to plan, develop and manage the future of the Mexican American Cultural Center to be located at 600 River St. The Parks and Recreation Department Forestry Division is moved out of the building.

June 2000: The City Council votes to take a larger role in the management of CMACA, and some East Austinites request resignations of three of the four members of the board of directors.

November 2002: CMACA is replaced as the planning board. City Council creates an advisory board for the center. the Parks and Recreation Department provides support staff person to assist the board.

November 2005: Ground breaks for the center.

September 2007: The cultural center has its grand opening celebration.

SOURCE: AUSTIN HISTORY CENTER

Center celebrates 10th anniversary
 
Friday: 6 p.m. — Exhibit opening “Vida y Obra: 50 years of art and activism” featuring the work of muralist Raúl Valdez.

Saturday: 2 p.m. — Teatro Vivo performs the play “Enfrascada.”

4-6 p.m. — Open house with concert featuring music by the Bronze Band, Los Bohemios Perdidos and Mauricio Callegas.

6 p.m. — ceremonial grand opening followed by music, dance, guest speakers.

More information: Visit austintexas.gov/esbmacc