53 pages • 1 hour read
Rigoberto GonzálezA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Content Warning: This section of the guide includes discussion of anti-gay bias and eating disorders.
Rigoberto González comes from a family of Mexican American or Chicano migrant laborers who travel back and forth across the US–Mexico border frequently. González’s family, like so many others, is an essential part of the agricultural economy in the United States, particularly in California and Texas, and has been since the early 1900s (“A Growing Community.” Library of Congress). These workers, as described in the book, spend the growing and harvesting season living in camps in the United States near the fields before returning to Mexico with their earnings. They live precariously, as many of them are undocumented immigrants at risk of deportation from the United States. Chicano migrant agricultural workers are essential to food production, but they do not often see its benefits since high-quality crops are sent to wealthy markets and the workers are poorly paid.
In Butterfly Boy, González recounts how his mother participated in the United Farm Workers (UFW) movement of the 1960s and 1970s. The UFW, led by César Chávez, organized marches and boycotts to improve the pay and working conditions of migrant Chicano agricultural workers in the United States.
Despite the UFW movement, labor conditions for Chicano workers in the United States and Mexico remain precarious, up to and including the time period González writes about—the 1970s, 1980s, and early 1990s. González documents how his family experienced periods of extreme poverty. At times during his childhood, they lived in cramped housing with as many as 18 people in a four-room house, went to bed hungry, and worked long hours in fields or factories. The physically taxing work picking crops leads González’s mother, who was born with a heart condition, to die at a young age. Many members of González’s family are barely literate because they left school at a very young age to support their family by working in agriculture. González is able to leave this environment behind by attending the University of California at Riverside.
González is an effeminate gay man in a culture that was not accepting of his identity. Chicano masculinity in the ’80s and ’90s was highly focused on the concept of machismo, which emphasizes honor, physical dominance, aggression, and compulsive heterosexuality (Nuñez, Alicia et al. “Machismo, Marianismo, and Negative Cognitive-Emotional Factors.” Journal of Latina/o Psychology, vol. 4, no. 4 (2016), pp. 202-217). Moments of tension in the book arise when González does not meet this standard of masculinity, such as when he tries his mother’s red nail polish or expresses attraction to men. González’s mother, with whom he is very close, encourages him to keep his sexuality hidden so that he can avoid ostracization and violence. As Manuel de Jesús Vega writes, “It is no secret that in Latino culture fear of the stigma of homosexuality is a powerful deterrent. Patriarchal gender relations and established family values directly militate against the emergence and acceptance of a gay identity” (de Jesús Vega, Manuel. “Chicano, Gay, and Doomed: AIDS in Arturo Islas’ The Rain God.” Confluencia, vol. 11, no. 1 (1996), pp. 112-118). It is not just his sexual identity, however, that is a point of tension. González is not physically tough and prefers reading to more macho pursuits, like playing guitar or soccer.
Rigid gender expectations in the Chicano community of the ’80s and ’90s are not limited to the men; women such as González’s mother and aunt are likewise expected conform with traditional roles by being quiet, uncomplaining, and feminine in keeping with the “patriarchal gender relations” noted by Vega.
González’s adolescence and early adulthood as a gay man takes place against the backdrop of the HIV/AIDS crisis. HIV came to the US in the early 1980s, and at first it disproportionately affected people in the LGBTQ+ community, particularly gay men. There were many complex socio-historical reasons why AIDS disproportionately affected the LGBTQ+ community: Deep stigma and fear of violence led to poor sexual education among the community, while stigmas encouraged risky sexual behavior to avoid one’s wider community discovering one’s true identity; further, LGBTQ+ people were and are much more likely to be impoverished, limiting access to safe sex tools like condoms and education about such resources. The exact methods of AIDS transmission, and what the disease was, were not discovered until years into the epidemic, which allowed it to spread with little communal awareness of how to stop it.
This led to misunderstandings about the disease, including the harmful idea that it was a disease that was spread by gay people, which contributed to further stigmatization of the LGBTQ+ community. Initially, the disease was called GRID, or “gay-related immune deficiency,” as cultural biases led people to believe it solely affected gay men and was somehow related to the fact of being gay. It wasn’t until the mid-1990s that effective treatments for HIV were developed solely because of agitation and organizing from the LGBTQ+ community (Watson, Stephanie. “The History of HIV Treatment: Antiretroviral Therapy and More.” WebMD, 2022). When González loses a lot of weight in his first year of college in 1990 as a result of stress, an eating disorder, and drug use, some of his classmates avoid him, thinking that he has AIDS.