Julián Camacho Segura. Chalino: A Chronicle Play of Fulgor and Death=Una Crónica Teatral de Fulgor y Muerte . ISBN 978-1481022002. $22.95.

With “Chalino,” Julian Camacho writes about a raw, unflinching Mexican icon with an unapologetic honesty only he can provide. He excels at bringing this story to larger than life tale because he possesses one of the most experienced voices among his contemporaries.” Oscar Barajas, Author, “True Tales from the Wireless Clothesline.” Rosalino “Chalino” Sánchez was a Mexican immigrant from the Mexican state of Sinaloa who came to the US in search of opportunity. In his pursuit of perseverance his gift and talent for writing corridos for the common working class man initiated a world wind phenomena that appealed to Mexican-American youth in Los Angeles, California. Chalino’s corridos provided a cultural medium in which Chicanos identified with their own roots. Chalino’s contribution to the musical genre of corridos bridged Mexican immigrant music of the Mexican corrido with Mexican-American youth; Chalino’s corridos and music have forever changed the social fabric of Chicanos in the music scene in Los Angeles. His music helped many Chicanos have a cultural reaffirmation of who they are, allowing Mexican youth in Los Angeles to immerse more deeply into their own Mexican Norteño culture. Chalino’s unique singing style turned him into a legend that many have tried to imitate, but there will never be another man like him. Chalino defied the odds and became successful starting his own legacy as the king of corridos. Through his art form Chalino left behind his fame and a corrido legacy that was materialized and created in el rancho de Los Angeles, California.” Marcos A. Ramos, University of California, Berkeley. “In the vacuum of Mexican American leadership because of accommodation or negotiation, Chalino emerged as that cultural icon very much needed at a time that Mexicans suffered the single largest decline of income since the great depression of any group in the US from 1989-92. When hope was lost, and I lived through the LA Riots in front of my house in Lennox Chalino was that inspiration so much needed at that time. Prayer, employment, and government assistance had all failed to make my heart happy, and even though Chalinos’ music did not fill my hunger, it satisfied my heart at a time it needed nourishment.” Ricardo Camacho, A Chalino Fan!


He was born in El Centro, California in 1969 and raised in Inglewood, California, in the Rancho del Centinela. He is a third and fourth-generation Mexican-American whose grandmother and father were farmworkers in the Imperial Valley in the 1960s and is of Apache Mayo Cucapah heritage.

His books have been adopted by all the UC libraries: Berkeley, UCLA, Davis, Santa Barbara, Santa Cruz, Riverside, Merced, Irvine and San Diego, in addition to the Bancroft Library Collection of the West. Other notable library adoptions are Oxford University, Stanford including the Special Collections Unit for Huevos y la Mujer Latina, University of Texas Benson Library, including the Law Library.

He has authored the following books since 2005:

  1. The Chicano Treatise (2005) isbn 0-7618-2937-7
  2. Societal Suicide (2006) isbn 0-7618-3514-8
  3. Unwanted and Not Included: The Saga of Mexican People in the US (2006) isbn 0-7618-3528-8
  4. Huevos y la Mujer Latina: The De-Masculinization of the Macho (2007) isbn 978-0-97964-57-4-7
  5. Higher Education as Ignorance: The Contempt of Mexicans in the American Educational System (2008) isbn 07618-4026-5
  6. "Chalino: Of Fulgor and Death (978-1-888205-08-4) by Floricanto Press.

He has been published by Rowman and Littlefield (www.univpress.com) in Maryland and by Floricanto Press (www.floricantopress.com) in Mountain View, California.

His focus is on US-born Mexicans of Northern Mexican Desert heritage, not on immigrant centro-southern Mexicans, much less on Centro or South Americans. He believes that the focus on immigrants from Mexico or other parts of Latin America diminishes the existence of Mexican-American Apaches who were already here. Hence to merge with others is to de-Americanize his Mexican-American existence. Mexican-Americans do not immigrate to the US, though many claim this identity along with Chicano but are not US-born.

This view is not popular with mainstream Chicano or Latino Studies people (see Cal State Univ, Lon Beach Chicano/Latino Studies Department & UC Irvine Chicano/Latino Studies Department) who lump all brown people as one regardless of US birth. His writings are further different from the traditional Chicano Literature because he argues that "Chicano" should not exist because there is no country called "Chicano". He makes reference to Northern Mexico, therefore for him Northenho, Northern Mexican and Mexican-American are the same. The half of Mexico taken was Northern Mexico, which Whites call the "West". The Chicano argument for him is that the term which was used primarily by East Los Angeles Mexicans who were protesting everything in their site diminishes the Mexican-American Culture to that of a protest and mindset. For him, the protest and mindset ended due to the US pulling out of Vietnam, the Mexican-American culture remained with the same issues of neglect and poverty.

The Chicano Generation were more a fad that not all Mexican-Americans bought into, including many from Los Angeles County who lived in small communities not thought of as Mexican-American which they were. Places such as Inglewood or El Centro had a large Mexican American community but they did not buy into the confusion of the word 'Chicano' that has no relationship to the land. Most think the term refers to "Cholos" but these group associations are small clusters of alienated youth who tend to receive more attention than regular Mexican Americans who work and attempt to be normal.


A more-detailed look at Camacho's writings demonstrate an inner perspective that Mexican-Americans are Native Americans of the desert. The common belief that Mexicans are a mixed population is the logic most Mexican-Americans believe in, but looking at history, Spanish Colonialism took place primarily in Centro-Southern Mexico from Oaxaca to Zacatecas, from south to north. The concept of Mexico is much wider than just that region. Even if there were excursions to California or New Mexico, those missions were not successful and if people (see: Missionization Effort) look at the region between El Centro Mexicali to Nogales, Spanish Catholicism never took hold. The Western Apaches burned the missions continuously, hence this region was never Christianized.

True Mexican-Americans from the desert would have this heritage of very little Catholic contact with Mexico. In addition, Centro Mexicans confuse cultural augmentations with biological changes. Centro Mexicans became Westernized by faith not blood. Their new cultural augmentations of the Vatican did not change them biologically though most believe it did. Only the upper classes of Mexico have this dynamic because they are recent immigrants from Spain, France, or Lebanon, even now Brazil or Argentina. Mexicans in southern Mexico are just natives with a western mindset.

But for Mexican-Americans, that never came to be. The Apache culture is ever-present, and Julián Camacho uses longevity and culture which clashes with southern Mexicans who move north to a land they are unfamiliar with. Southern Central Mexicans have never seen the desert or lived in it. They are foreigners just as somebody from Missouri or New York is.

In the book The Chicano Treatise, Julián Camacho conducts a breakdown by numbers, if mixing with the Spaniards was a real factor, and he concludes that it does not. Especially when one looks at the total number of Spaniards in a 300-year period, 300,000. (See: McWilliams, North from Mexico). He has traveled to Bolivia, Peru, Argentina and from the travels in Potosi, which was the largest Spanish city because of the silver mine, this biological mixing was non-existent. There was just a foreign company employing local Quechans for the silver and nothing else. It was slavery before slavery became African.

He further extends this connection to the mythical creation of the Virgen de Guadalupe. It is a "myth fabricated to convert" is his conclusion, rooted in a previous Mexica female deity. He does acknowledge a cultural conversion but not of all Mexicans, especially those from the north do not believe in this central Mexican religion. The continued practice of native Apache Mayo religion called, "Brujeria, through tabaco cleansing rituals, dreams, negative energy and the worship of Usen-Apache mother of the mountains and valleys" depict his real Mexican-American heritage visible through family practice. His experience of missionization came from White American Catholics. He learned about the Virgen de Guadalupe at St. John Chrystosom in Inglewood from a White female teacher, and the funerals of his uncle and father in Mexicali, Baja California and Westchester, California were conducted also by White American Catholic Priests. A White American Catholic Priest in Mexicali conducted both his father and uncle's funeral in Mexicali. Funerals were conducted in the homes, though his father, who was a Mexican American from El Centro, California, always request for internment in Baja. The funeral home in Westchester was conducted by a cigar-smoking Irish priest. That funeral home is now a Jewish Religious house.

Therefore, it is no coincidence that the thinking from the writings continue to reveal an identity battle of his definition of Mexican American which is based on Apache Culture because that is what he is. Other Mexican Americans from Centro Mexico born in the US will not comprehend this perspective because they are too rooted in the Catholic Mexico culture that permeates their geography. However, he argues that because Southern California is part of the greater California-Sonora desert, the culture is that of Apache Mexican Americans not Jalisco, Nayarit, Sinaloa, Durango, Zacatecas or Michoacan cultures. They are outsiders who have arrived to what he calls Apacheria.

It is no coincidence[1] he discusses class, sexual, education, generational and ambition because the descendents of centro-Mexicans are driven by the social values imposed in Catholic Mexico. It is driven by the desires of riches, status, entrepreneurial, but at a heavy cost. Those Southern Mexican Americans think of California much like Whites, Blacks, Asians other Latinos, which is economic advancement at any cost.

In the book Unwanted and Not Included, he separates the cultural racial differences of Mexican Americans from other US groups such as Blacks, Asian, White females and people from Centro and South America. He is harsh in his language but when one comprehends the family history of permanent Mexican American slavery much like that discussed by Carey McWilliams in "Southern California: An Island on the Land" and the caste system lived through through three generations then his Americanness is not that of hope and progress but stagnation and territorial survival. For the US to link desert Mexican Americans with people from Centro Mexico then Centro Americans and South America has to be understood as a form of American disrespect and denial of his American existence. For he was after all born in the US. It is only logical he challenges the myth of the Latino because North Americans are different from Centro and South Americans both by geography and even blood. Travel has proven that to him.

Societal Suicide therefore looks at Mexican American cultural survival from the 1970s to the present. The book is dismissed because he is not liked by Centro Mexico Mexican Americans and apologetic Mexican Americans. From his logic, Apaches were never liked by Centro Mexico anyway including Catholic Mexicans. Centro Mexico paved the way for Whites to handle the Apaches after they could not control them. The Mexican government in the 1850s were the ones who massacred the Yakis in Sonora and even in the treaty of Guadalupe Hidalgo stipulated that the US would police the Apaches on their side. Societal Suicide looks at his human life not watered down by social science bean counting studies. It is a book written for the 1860s but lived in the 1980s.

Higher Education as Ignorance extends this Apache Mexican American cultural debate. Southern Mexicans might look at US education as the reasons they came to the US, he as cultural annihilation. He breaks down subjects from teachers as mothers, math as orders but also challenges Whiteness as an American truth and does not hold back from challenging not only conservative thinkers but also the left such as Mike Davis and the Marxist thinkers of Mexican American history. Marxism to him does not explain the cultural loss experience in the US through racial policy. Marxism has no answer to the study of Mexican Americans. To use Marxism is erroneous as using assimilation or Americanization tools for the study of people who were in California before the US arrived. Not much attention has been paid to the rancho culture who argues existed prior to the arrivals of Whites unless it is a fancy remake of the old Mexican ranchos that now facade as wealthy enclaves of Whites such as Rancho Palos Verdes or Rancho Santa Margarita. This proves a lack of cultural understanding unless they like Mike Davis bring up their cultural history whether it be Irish or German. Then Marxism is just a movement but not a culture.

His critique of other Latinos teaching Chicano Studies is based on the fact that other groups do not know what it is like to be a Mexican American much like would a man know what it's like to be a woman, or a White know what a Black person is. Whereas White academia and White administration respects the boundaries of no males teaching Women Studies or no Whites teaching Black Studies—Maulana Karenga would have a valid response to that at CSULB-, when it comes to Mexican Americans, white campus' have no respect for Mexican Americans. Would Jewish Studies be taught by a non-Judeo person? Non-Mexican Latinos disrespect Mexican Americans when they teach Chicano Studies and the universities permit it with no remorse. There are racial, cultural, philosophical differences and just because the myth of the same language spoken exist—Spanish—the cultural differences factually exist. Based on this logic, since Mexican Americans are fluent English Speakers then they should be able to teach Black Studies or American Cultural courses but they do not. They do speak English. White racism of all Brown people as the same harms Mexican Americans the most and immigrants from Latin America benefit at the cost of Mexican Americans.

He also argues that those born in Mexico should also not teach Chicano Studies because Mexican Americans do not immigrate to California, Arizona, New Mexico, Colorado or Texas. He argues that Mexican Americans have no existence in Mexico because there is no record of them and Mexico defines Mexican by birth along the spatial definition of the current border, anybody born north of Calexico would not be Mexican even if they look, talk, swear and are the same Catholic religion. You might be born in Nuevo Mexico and California—both Mexican words but to the Mexican society, those born north of the border are Gringos. Brown gringos to be more exact. Therefore, because those born in Mexico have a place to return to a person who moves to the US or is raised there cannot have the same experience as a Mexican American born in the US. For Mexican Americans there is no Mexico to return to. This is not popular but the facts remain the same, it is not a two way street.

Therefore, immigration, the INS is not a Mexican American issue. Mexican Americans do not worry about immigration. The fact that his family had nothing to do with IRCA Immigration Reform Act of 1986 proves his point. He does not and has not had any relatives in mainland Mexico since 1939 proves the argument. For him, when your family is from Baja California for multiple generations and great uncles were born in Kansas City, Missouri in 1918 and his mother's cousins were born in Colorado or Los Angeles in the 1920s and the 1930s, one can see why those born in Mexico, especially since most are from Sinaloa south, this existence north of the border is a very special condition.

Immigrant Mexicans have no knowledge of Mexican Americans and resort to the same white stereotypes of "They are lazy", "They don't have a culture" and "they hated southern Mexicans". Logic dictates to protect your territory, why would they openly accept in their definition foreigners. It's not as if Mexico has stated, "that they will give Mexican Americans Mexico citizenship". Especially multi-generational Mexican Americans, they have no existence in Mexico. This is not popular but it is accurate. He even argues that biologically there is a difference as many doctors differentiate between arid people and rain regions. His height of 6'5 adds to his perception of differences, for Northern Mexican people even today are considered tall in comparison to the short people of Centro Mexico. In his family his height is mid size as he has another brother who is 6'7 and his mother is 5'11. This discussion is further needed as mainstream Chicano Studies departments and organization have artificially lumped all these groups as one but the end result is that Mexican Americans of 2 or third generation are left out of discussions and representations. There is a belief that the undocumented Mexican is more important than the Mexican American which is harmful to the American Mexican. Their high school graduation rates are lower, lower college attendance rates, more impoverished than immigrant Mexicans who have a higher homeownership rate even though they do not speak the language as fluently as Mexican Americans which in turn results in higher levels of delinquency. (see Who are we? Samuel Huntington) The Mexican immigrant is paid more attention but the real story is what happens to the 2nd or third-generation Mexican American. He feels he is fighting for his existence. Higher Education as Ignorance was reviewed by Danielle Tadros from Teachers College of Record.[2]

His most-reviled book, as seen by attempts to ban the book by East Los Angeles College or other community colleges who still have Fort Protestant mentality, is Huevos y la mujer Latina: The De-Masculinization of the Macho.

This is even though this book has been adopted by 52 university libraries, including the Stanford Special Collection and the Benson Library at the University of Texas, Austin.

The book is despised (banned at East Los Angeles College, Chicano Studies Department and prohibited for sale) because it directly, bluntly, macholy challenges the gender role of men and the social advantages of women, particularly White women. Based on cultural upbringing, he argues that machismo is both biological testosterone but also maternal. The emphasis of the Mexican American mother raising their sons to be macho has not been explored partly because the emphasis has been on the father. But if the father is away at work, the upbringing at least until the child attends school is based on the mother. The machismo is a cultural survival mechanism that Mexican American males will need throughout their lives. The meanness of this society forces Mexican-American males to be defensive because the logic states that only one's mother will love their male unconditionally. Females will be paid attention because of the laws of nature, but Mexican-American males receive little reaffirmation, especially when Blacks seem to dominate the other category.

The book Huevos directly challenges feminism as a tool to maintain White control, even if in a skirt. He uses examples from television such as Charlie's Angels, laws and courts that protect females more at the expense of males, and the fact that women ultimately choose the man they want for sex and marriage. He sees this as a tremendous power for females and argues that Mexican-American males have to choose what chooses them first.

He further argues that employers have accommodated White females, along with colleges, that White-female progression has come at the expense Mexican-American males. However, White females were never segregated the way Mexican-Americans were, therefore to provide them with more economic power is to directly de-masculate the Mexican-American male. To take orders from White women is the ultimate disrespect for Mexican-American males especially when they come from a culture where men and females have their specific roles. Mexican-American males formerly had respect, even if by fear. Now they do not, and he makes other points. He cites the fact that Mexican-American males have the highest death rate in the workplace as an example of denial of facts. White women do not do the same manual labor, lower pay employment that Mexican-American males do. The increase of White females in community-college or university settings proves his argument, even if not popular.

He uses direct sexual language but for a non-Christian person, embarrassment and shame are not a factor for him. However in strict Christian culture that villainized sex as dirty, his point that Mexican-American males are equal-opportunity lovers is considered sexist. With sexual-harassment laws everywhere, including coffee houses and campuses, it is no coincidence this book has been banned. But for Apaches, sex was cosmic because that a life could be produced serves as a philosophical basis that has yet to be understood. The scary part, to him, is that Christianity continues to soar, therefore this book will continue to be ignored and challenged. Huevos serves as manual for Mexican American males who want to comprehend machismo and for open minded women that accept the fact that they have an advantage by being a woman. And to choose who to have sex with is the ultimate power a human being can have. The fact men have to ask demonstrates their inferior position.

He argues that feminism preaches male hatred and when observed racially, it preaches racial hatred of Mexican-American males, both from Whites and Mexican-American females. Academic Mexican-American females have been given carte blanche to bestow hatred on the males with no avenue for Mexican-American males to respond. White academia has not created a place for this answer which is widely missing especially when one considers that Mexican-American males have the lowest college attendance, graduation and have the highest work-related deaths. Mexican-American males on average die younger than Mexican-American females. This he has seen personally, as his father died at age 30, one grandfather died before the grandmother, and other males figures in his life have also died young or before their female counterparts. He feels death is approaching him soon.

The critique of Chicana feminism is not just a tyrate but is published in the book Higher Education as Ignorance. The fact that there is no course being taught on the Mexican American male proves the societal neglect but Black male conferences are continuously held. The Mexican American male is just a faceless, nameless soldier with no identity that is fed to the bullets of societal combat.

And in this era of Sarah Palin who had to be taught history lessons of World War II by the McCain campaign during the 2008 presidential run, the endless villainization by Oprah Winfrey and the imagery of Sex and the City, a critique of females is vitally needed in this society.Template:Huevos y la mujer latina: The De Masculinization of the Macho He academically argues that White females should never have been part of the civil rights legislation. The inclusion of White women into the legislationTemplate:See 1964 Civil Rights Legislation from US Congress was a way of subverting civil rights for Blacks and Mexican American males. And it was, the inclusion of White women in many aspects of US society has maintained the same racial White control. In his eyes, Whiteness now wears a skirt. Or as Reuben Lopez, a central figure in his writings stated, "Hilary Clinton was just a White man in a skirt, she was not any different from a White male". Or how was she excluded from progress?

To critique females in this society is not popular and not welcomed because women are considered defenseless yet society punishes males harder and sentencing laws proves that. Women can have multiple roles but Mexican American males are still expected to be the bottom of society and are supposed to accept their inferiority.

Huevos was critiqued in the New York Daily News in 2007 by Dolores Prida.[3]

Huevos is also listed under the Women's Section by Floricanto Press.[4]

And lastly, Chalino: A Chronicle Play of Fulgor and Death looks at the cultural impact of Nortenho singer Chalino Sanchez on Mexican American youth of Los Angeles. In the Black and White British world of the USA, the fact that US-born youth looked at cowboy culture expressions demonstrates the longing for the native culture that was in Los Angeles before the US arrived. This book argues that it did not die, the horse became a truck and rancheras accordion songs still ring even though weTemplate:Mexican Americans are in the US. Much like Tex-Mex music is purely American, Chalino argues that Cal-Mex music also exist in California. Though Chalino was murdered in 1992, he became a mythical hero upon his death.Template: See True Tales From Another Mexico, Sam Quinones

Other books have been completed and are being considered for publication. And even though Chicano Studies departments at CSUN, CSULB, CSULB, CSU Dominguez Hills vile Julian Segura Camacho for his counterculture argument for both Chicanos and Americans as a whole, the publication of six books by two different presses demonstrates a cultural production worth merit.Template: See UC Santa Barbara Chicano Studies Collection, Bancroft Library, Univ Texas Benson Library, Stanford University Library, Harvard University Library and Library of Congress

There has been very little recognition except for his Author of the Month Recognition at California State University, Long Beach.[5]

A new book has just been accepted for publication on California/Baja California personal history and the new project on Christianity was completed on July 15, 2010.

Lastly, his book "Chalino" was showcased by Inside CSULB as the author of the month for November 2010.[6]

He is also now writing articles on unemployment for examiner.com and as of the late published his first fiction books titled "Repossession" & "My Lifeforce" through epub and two more nonfiction books:

ebooks Nook and Kindle: 1. Amexican: A Southern California Story 2. If Jesus Could Not Save Himself, How Would He Save Me? A California Mexican in an Anglo Protestant Midwestern Faith 3. Repossession 4. My Lifeforce

He is trying this new medium to publish books that have sat for 8 years and are now published electronically through Barnes & Nobles and Amazon.