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Marion C. Martinez’s Queen of Heaven
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Marion C. Martinez, “Olmec Time Traveler” 3” X 1.75” X .125”
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Yet, where santos (saints and other Catholic icons) have historically been carved from wood and those colossal Olmec heads were sculpted from stone, Marion C. Martinez’s self-labeled “mixed-tech” (think Mixtec) media wall hangings and “AzTechna” (a play on Aztec) brooches are made of machine parts. These works simultaneously speak of New Mexico’s unique history as a dumping ground for high-tech trash, including radioactive waste, and the planet’s growing pile of so-called e-waste. Instead of applauding science and technology or condemning them altogether, Martinez’s work shows how they have transformed Native American and Hispanic life and culture—and how one self-described “Indio-Hispanic” woman has transformed some of the tools of science and technology. Like black people, especially black women, Chicanas, Chicanos, and Native Americans are usually disassociated from science and technology, signifiers of civilization, rationality, and progress. At the same time, many Chicanas, Chicanos, and Native Americans have been injured or killed by and/or for science and technology. Here, I’m thinking of forced sterilizations, environmental racism, and Jared M. Diamond’s (1997) provocative argument about the important role guns, germs, and steel played in the European colonization of the New World. All too often, we are linked to savagery, carnality, intuition, and passion, and we are fixed in a primitive and racialized past. The future, in contrast, is generally imagined as white, as many of the science fiction movies and TV shows of my childhood made evident. More recently, information technologies such as the Internet have prompted some cultural critics to celebrate the present and imminent future as “placeless, raceless [and] bodiless” (Nelson 2002, 1). Already, people of color have been erased from the future, just as many of us were excised from narratives of the past and remain hidden from view in the barrios, ghettoes, reservations, and prisons of the present. — Catherine S. Ramirez, “Afrofuturism/Chicanafuturism: Fictive Kin,” Aztlán: A Journal of Chicano Studies Vol. 33, No. 1 (Spring 2008): 185-194. Read as a PDF. More on Mártinez