47 pages • 1 hour read
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Content Warning: This section of the guide describes and discusses the novel’s treatment of racism and racist violence as well as sexual assault.
In Woman of Light, Kali Fajardo-Anstine discusses the double burden of women—especially BIPOC and Latinx women. The female characters are responsible for children—bearing their own and often caring for others. For example, Luz’s aunt Teresita babysits the children of other working mothers. When Luz’s uncle Eduardo tells Lizette that she does not have to help with babysitting, Teresita berates him for not supporting her; yet, she acknowledges women have little control over men while tending an injured Diego. Many male characters accept little responsibility for their children, either out of indifference or failure to understand the female experience. Even when mothers can no longer take care of their children, this being the case for Simodecea and Sara, they send them to places where they will find acceptance and love. Simodecea and Pidre’s dynamic is one of the healthier relationships in the novel, but even Pidre fails to heed her warnings regarding the encroachment of their land. Furthermore, while he genuinely sympathizes with her history—her loss of a partner and injured legs—he can never understand the struggle of sustaining oneself as a woman with this history. After Sara’s husband Benny abandons the family, she struggles to sustain her children and thus sends them away.
While American women in the mid-20th century often stayed home while the men in their lives provided for them, Fajardo-Anstine’s female characters take on jobs to bring in additional money. However, women like Maria Josie receive less pay than men for the same work. Maria Josie and her fellow workers at the mirror factory joke that men cannot stand to look at themselves for long. In reality, there are more female workers because they work for less money. Another troubling reality women face is the threat of violence. As Luz and Lizette wash blood from the blouses of white women, they wonder where it comes from. Luz acknowledges the blood likely comes from beatings by husbands, as her father Benny used to beat her mother Sara. She also acknowledges the devastation of sexual assault: While she doesn’t experience such at the hands of Avel or David, Maria Jose does express initial wariness of Avel and David does take advantage of Luz’s youth. Thus, the specter of violence—both domestic violence and sexual assault—looms over the female characters. Luz and Lizette also debate the nature of matrimony: While Luz speaks of finding true love, the worldly Lizette believes marriage is a contract of equal needs. This discrepancy is what drives Luz into David’s arms. Overall, Fajardo-Anstine writes female characters with gendered and personal issues in mind. She does not portray women as perfect, but doing what they can in a man’s world.
The Impact of Racism and Discrimination touches every aspect of life in Denver and erodes the humanizing aspects of identity. Fajardo-Anstine depicts 1930s Denver as a place where white people of European descent, referred to in the text as “Anglos,” hold power and segregate the city between themselves and BIPOC and Latinx people that they homogenize as “other.” Fueled by ignorance, fear, and sometimes hatred, many of Denver’s white, affluent citizens erase the distinctions between race, ethnicity, and cultural identity. Outside of the “Anglo” community, there is only the “other.” For example, although a person can be white and Latinx, characters of white European descent regularly conflate race with ethnicity, as though their European heritage affords them a certain “type” of prestigious whiteness—beliefs that are steeped in prejudice. Early in the novel, a shop sign warns “No Dogs or Negroes or Mexicans allowed” (10). This racist warning erases the distinctions between race, cultural identity, and even species, placing Black and Chicanx people in the same category as animals. Such dehumanizing acts illustrate one damaging aspect of racism and discrimination.
The novel includes a spectrum of acts that demonstrate racism and discrimination functioning on multiple levels. From more signs that prohibit Black, Chicanx, and Asian people from entering public parks and restaurants, to the librarians who refuse to allow Luz, a woman of Indigenous and Chicanx heritage, to look at a public job board, Denver’s BIPOC and Latinx communities are disadvantaged daily. These restrictions are at one end of the spectrum and precede harsher punishments that endanger people’s lives: For example, when Diego impregnates Eleanor Anne, who is white, her father and brothers track Diego down and beat him so savagely that Teresita must sew his face together. When David attempts to convene a grand jury to investigate a police officer known for brutalizing BIPOC and Latinx people, the KKK invades his outer office. Such crimes go unpunished by the law, illustrating that racism and discrimination even operate in state-empowered institutions.
Not only do institutions like the police permit racism and discrimination, but they actively perpetrate it: The police commit several acts of racist violence throughout the novel, including murder. The institutional strategies used to oppress BIPOC and Latinx groups include legal decisions. For example, David has a document describing white people’s interest in purchasing Chicanx families’ tenements, which would impact the Chicanx families without their foreknowledge or input. Ironically, many of Denver’s Chicanx citizens have deeper roots than the white citizens who exploit them: Following the Treaty of Guadalupe Hidalgo in 1848, Mexican citizens received American citizenship. By contrast, many of Denver’s white residents are relative newcomers. Yet, many BIPOC and Latinx characters feel they do not belong in Denver due to the racism and discrimination they face every day, with Luz sometimes forgetting she is an American and that Denver is her home.
In Woman of Light’s Book Club Guide, Fajardo-Anstine details her multicultural heritage. With her awareness of and sensitivity to various cultures, she uses characters’ celebrations to demonstrate their own cultures. For example, to celebrate the opening of David’s law firm, his father Papa Tikas throws a traditional Greek party. As guests gather, Papa Tikas announces the Kalamatianos, a famous dance in which men and women gather: “They linked arms in a wide, meandering circle, footwork beating back and forth” (32). When Pidre and Simodecea realize they will become parents, rather than have a traditional wedding, they hold an Indigenous celebration:
During the blessing, a curandero named Raúl wrapped Pidre and Simodecea in a woven blanket, blue lightning and red mountains across their backs. Inside the blanket’s cave, through pinpricks of glowing light, Pidre gazed up and cradled Simodecea’s face in his hands (202).
Contrasted with this celebration is the elaborate wedding of Lizette and Alfonso that takes place in Saint Cajetan’s Catholic Parish, an iconic location in Denver. Lizette wears a dress she personally designed, made of expensive, specially ordered material. However, tradition is broken by her veil—which slides from her head as intended. She makes the wedding her own by embracing beauty in an otherwise conservative setting, showing off her face and hair.
Characters of color are often only invited to white characters’ celebrations as servants or sources of entertainment. The novel offers two extremes of white-only culture: Firstly, David takes Luz to a private supper club, where she notes the Denver district attorney’s harassment of a restless woman. While looking for the ladies’ room, she discovers a gun range where white men “blasted their guns at black targets drawn on white paper. […] Luz looked on, frozen in horror, for the men’s rhythmic and forceful movements […] hit her with a familiarity she couldn’t place” (177-78). This juxtaposition of whiteness and violence is so ingrained in her life that it often feels unconscious. Secondly, Lizette enters a Catholic convent home for pregnant unwed white women, where she feels unwelcome. She observes “A dozen or more White girls with flushed pink faces and large pregnant bellies walked single file in felt slippers” (216). She notes her social circle would not treat its pregnant mothers or children in this manner. Overall, Fajardo-Anstine offers no joyful celebrations for white people compared to the festivities of BIPOC and Latinx characters. She expresses the idea that, through their discrimination, white people have excluded themselves from the hospitality and uniqueness of such festivities.
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