Today I take back my birth right
 
without fear or hesitation.
 
You, who believe you have as much right to deny me my heritage like conquistadores in foreign ships.
 
Yo soy Boricua! Aunque no lo sepas!
 
Yo soy Boricua! Aunque tu me niegas!
 
I know how it drives you insane, that my Spanish sounds like heresy.
 
Do you not recognize your own brother?
 
I am the product of our mother’s violation, the bastard son of history, the crumbs that the mainland left behind! I am the echo of our past!
 
And I see you. I see through you. You foam at the mouth, ready to spit rejection into my face.
 
As I speak, I see your lips curling like bows taking aim at my chest. Your tongues are pitchforks starving for blood. Your words are salt encrusted and stink of vinegar left to dry.
 
Your fingers slowly creep, crawl, and wrap themselves around stones. Accusing me of adultery, pharisees of my flag.
 
Me acusan de traición!
 
Me han dicho que abandone mi patria!
 
Por no estar sufriendo con ella! Luchando por ella!
 
Accuse me of poverty instead!
 
Accuse me of loving a family I could not provide for! As if being Puerto Rican eight thousand miles away from home was not suffering enough.
 
As if representing our pride and defending our honor to those who believe we have none left isn’t enough of a fight!
 
But I see that your eyes still speak silence and rejection.
 
Sin embargo, I know who I am and where I am from.
 
Yo soy el jíbaro triste, migrando a la cuidad de Nueva York.
 
I am the sleepless nights in the heartless jungles of concrete and traffic.
 
I am the desperation of the immigrant.
 
I am the weeping eyes of mothers praying for their sons.
 
I am all of their “Hail Mary’s” and “Padre Nuestro”.
 
I am the uncertainty of choice. To leave or to stay?
 
To leave.
 
And pack your whole life inside a bag of luggage…
 
 
I am the isolation of our single star.
 
Quiet seed of the Caribbean.
 
It wants to scream out from beneath the earth, to be acknowledged by the world.
 
We are taught that injustice is our daily bread. To be thankful that we are not like other Latin countries, “republicas hambrientas”
 
Justice is too much to thirst for, because “no estamos listos para la soberanía.”
 
As if freedom is something we must learn, as if it wasn’t already seared into the very skin of our souls when we are born! As if it wasn’t already carved into our bones and written in verse within our hearts!
 
Tell me, do you think we felt loved when the President threw paper towels at us when there was more blood running in the island than water?
 
Neither did I.
 
I am Judas, who betrayed himself and sold his flesh for thirty pieces of silver and a loaf of bread to give to his mother. 
 
You would have me crucified for being born into the same skin as you.
 
The sound of my rolling r’s is flat and deformed, my skin is a shade of American to you, but I will never be what you want me to be.
 
I will not confess to crimes I did not commit.
 
Because you cannot abandon a home,
 
 
that has never left your heart…
 
 
Y confieso con mi cantico triste,
 
Yo soy Boricua, aunque no lo sepas.
 
Yo soy Boricua, aunque tu me niegas.

​Excerpts from Vivas to Those Who Have Failed

By Martín Espada


The Right Foot of Juan de Oñate

On the road to Taos, in the town of Alcalde, the bronze statue
of Juan de Oñate, the conquistador, kept vigil from his horse.
Late one night a chainsaw sliced off his right foot, stuttering
through the  ball of his ankle, as Oñate’s spirit scratched
and howled like a dog trapped within the bronze body.

Four centuries ago, after his cannon fire burst to burn hundreds
of bodies and blacken the adobe walls of the Acoma Pueblo,
Oñate wheeled on his startled horse and spoke the decree:
all Acoma males above the age of twenty-five would be punished
by amputation of the right foot. Spanish knives sawed through ankles;
Spanish hands tossed feet into piles like fish at the marketplace.
There was prayer and wailing in a language Oñate did not speak.

Now, at the airport in El Paso, across the river from Juárez,
another bronze statue of Oñate rises on a horse frozen in fury.
The city fathers smash champagne bottles across the horse’s legs
to christen the statue, and Oñate’s spirit remembers the chainsaw
carving through the ball of his ankle. The Acoma Pueblo still stands.


Thousands of brown feet walk across the border, the desert
of Chihuahua, the shallow places of the Río Grande, the bridges
from Juárez to El Paso. Oñate keeps watch, high on horseback
above the Río Grande, the law of the conquistador rolled
in his hand, helpless as a man with an amputated foot,
spirit scratching and howling like a dog within the bronze body. 

​Now the bells speak with their tongues of bronze.
Now the bells open their mouths of bronze to say:
Listen to the bells a world away. Listen to the bell in the ruins
of a city where children gathered copper shells like beach glass,
and the copper boiled in the foundry, and the bell born
in the foundry says: I was born of bullets, but now I sing
of a world where bullets melt into bells.  Listen to the bell
in a city where cannons from the armies of the Great War
sank into molten metal bubbling like a vat of chocolate,
and the many mouths that once spoke the tongue of smoke
form the one mouth of a bell that says: I was born of cannons,
but now I sing of a world where cannons melt into bells.

Listen to the bells in a town with a flagpole on Main Street,
a rooster weathervane keeping watch atop the Meeting House,
the congregation gathering to sing in times of great silence.
Here the bells rock their heads of bronze as if to say:
Melt the bullets into bells, melt the bullets into bells.
Here the bells raise their heavy heads as if to say:
Melt the cannons into bells, melt the cannons into bells.
Here the bells sing of a world where weapons crumble deep
in the earth,  and no one remembers where they were buried.
Now the bells pass the word at midnight in the ancient language
of bronze, from bell to bell,  like ships smuggling news of liberation
from island to island, the song rippling through the clouds.

Now the bells chime like the muscle beating in every chest,
heal the cracks in the bell of every face listening to the bells. 
The chimes heal the cracks in the bell of the moon.
The chimes heal the cracks in the bell of the world. 

Young Man Holding Puerto Rican Flag
Photo by Frank Espada
The Puerto Rican Diaspora Documentary Project, 1979-81

​The Spanish means: I died, I lived. In Puerto Rico, the leaves
of el moriviví close in the dark and open at first light.
The fronds curl at a finger’s touch and then unfurl again.
My father, a mountain born of mountains, the tallest
Puerto Rican in New York, who scraped doorways,
who could crack the walls with the rumble of his voice,
kept a moriviví growing in his ribs. He would die, then live.

My father spoke in the tongue of el moriviví, teaching me
the parable of Joe Fleming, who screwed his lit cigarette
into the arms of the spics he caught, flapping like fish.
My father was a bony boy, the nerves in his back
crushed by the Aiello Coal and Ice Company, the load
he lifted up too many flights of stairs.  Three times
they would meet to brawl for a crowd after school.
The first time, my father opened his eyes to gravel
and the shoes of his enemy. The second time, he rose
and dug his arm up to the elbow in the monster’s belly,
so badly did he want to tear out the heart and eat it.
The third time, Fleming did not show up, and the boys
with cigarette burns clapped their spindly champion 
on the back, all the way down the street. Fleming would
become a cop, fired for breaking bones in too many faces.
He died smoking in bed, a sheet of flame up to his chin.

There was a moriviví sprouting in my father’s chest. He would die, 
then live.  He spat obscenities like sunflower seeds at the driver
who told him to sit at the back of the bus  in Mississippi, then
slipped his cap over his eyes and fell asleep. He spent a week in jail, 
called it the best week  of his life, strode through the jailhouse door
and sat behind the driver of the bus on the way out of town,
his Air Force uniform all that kept the noose from his neck.
He would come to know the jailhouse again, among hundreds
of demonstrators ferried by police to Hart Island on the East River,
where the city of New York stacks the coffins of anonymous
and stillborn bodies. Here, Confederate prisoners once wept
for the Stars and Bars; now, the prisoners sang Freedom Songs.

The jailers outlawed phone calls, so we were sure my father must be
a body like the bodies rolling waterlogged in the East River, till he came
back from the island of the dead,  black hair combed meticulously.
When the riots burned in Brooklyn night after night, my father
was a peacemaker on the corner with a megaphone.  A fiery
chunk of concrete fell from the sky and missed his head by inches. 
My mother would tell me: Your father is out dodging bullets.
He spoke at a rally with Malcolm X, incantatory words
billowing through the bundled crowd, lifting hands and faces.
Teach, they cried. My father clicked a photograph of Malcolm
as he bent to hear a question, finger pressed against the chin.
Two months later the assassins stampeded the crowd
to shoot Malcolm, blood leaping from his chest as he fell.
My father would die too, but then he would live again,
after every riot, every rally, every arrest, every night in jail,
the change from his pockets landing hard on the dresser
at 4 AM every time I swore he was gone for good.

My father knew the secrets of el moriviví, that he would die,
then live. He drifted off at the wheel, drove into a guardrail,
shook his head and walked away without a web of scars
or fractures. He passed out from the heat in the subway,
toppled onto the tracks, and somehow missed the third rail.
He tied a white apron across his waist to open a grocery store,
pulled a revolver from the counter to startle the gangsters 
demanding protection, then put up signs for a clearance sale
as soon as they backed out the door with their hands in the air. 
When the family finally took a vacation in the mountains
of the Hudson Valley, a hotel with waiters in white jackets
and white paint peeling in the room, the roof exploded
in flame, as if the ghost of Joe Fleming and his cigarette
trailed us everywhere, and it was then that my father
appeared in the smoke, like a general leading the charge
in battle, shouting commands at the volunteer fire company, 
steering the water from the hoses, since he was immune
to death by fire or water, as if he wore the crumbled leaves
of el moriviví in an amulet slung around his neck.

My brother called to say el moriviví was gone. My father tore
at the wires, the electrodes, the IV, saying that he wanted
to go home.  The hospital was a jailhouse in Mississippi.
The furious pulse that fired his heart in every fight flooded
the chambers of his heart. The doctors scrutinized the film,
the grainy shadows and the light, but could never see: my father
was a moriviví. I died. I lived. He died. He lived. He dies. He lives.

​Martín Espada was born in Brooklyn, New York in 1957. He has published almost twenty books as a poet, editor, essayist and translator. His new collection of poems from Norton is calledVivas to Those Who Have Failed (2016). Other books of poems include The Trouble Ball (2011), The Republic of Poetry (2006),Alabanza (2003), A Mayan Astronomer in Hell’s Kitchen (2000),Imagine the Angels of Bread (1996), City of Coughing and Dead Radiators (1993) and Rebellion is the Circle of a Lover’s Hands(1990). His many honors include the Shelley Memorial Award, the Robert Creeley Award, the National Hispanic Cultural Center Literary Award, an American Book Award, the PEN/Revson Fellowship and a Guggenheim Fellowship. The Republic of Poetry was a finalist for the Pulitzer Prize. The title poem of his collection Alabanza, about 9/11, has been widely anthologized and performed. His book of essays, Zapata’s Disciple (1998), was banned in Tucson as part of the Mexican-American Studies Program outlawed by the state of Arizona, and will be issued in a new edition by Northwestern University Press. A former tenant lawyer in Greater Boston’s Latino community, Espada is a professor of English at the University of Massachusetts-Amherst.