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The Role of Spanish Radio in a Social Movement
Interview with Radio Journalist Cesar Ibarra
By Eduardo Barraza
BARRIOZONA
April 30, 2006
In the development of what is already considered a social movement of major proportions in the U.S., much of the
mobilization of thousands of immigrants has been attributed to the role that Spanish radio has played, particularly in the
March 24 and April 10 marches. Long-time Mexican journalist Cesar Ibarra talks exclusively to BARRIOZONA readers, and
defines the line that divides a commitment with the community, and objectivity and work ethic.
BARRIOZONA: Why has radio begun to take a preponderant role in the community?
CESAR IBARRA: Before we consider the “why,” it is necessary to take a look at the history of radio, and minority groups in
the United States. Just as the “golden era” of radio in this country was during World War II, this same means of
communication witnessed –along with the print media– the beginning of activism among immigrant minority groups. In
the east coast, Italians, Czechoslovakians, Jews and others, were those who precisely through the use of radio in their
native language, and during the graveyard hours, accomplished their purpose of broadcasting their groups’ meeting
announcements seeking to unionize.
It was during this time, with the arrival of necessary Mexican enslaving labor –by means of the braceros required to fill the
absence of the men fighting the War overseas– that some individuals began to receive old reel to reel tapes with recorded
radio programs from XEW, a radio station in Mexico City, to listen to some of the first great singers and composers like
Agustin Lara, Pedro Vargas, Daniel Santos, Fernando Fernandez and others. On weekends, during social gatherings in
the field’s barracks where they lived, braceros would come over to the place of the “more educated” bracero, which had
better connections, and was the one receiving the prerecorded radio broadcasts from Mexico. Individuals like these even
charged for songs and song dedications, when they dared to connect the old Radson or the RCA to a microphone that
would send their speech and messages out several yards around through giant speakers.
This “educated bracero” one day bought an hour, and then two hours of air from an old White man’s radio station, who
would sell him air time. Thus, this is how “serious” radio in Spanish was born in the United States. It would take many
pages –worth the work of an experimented researcher– to connect this history with the present time. And this is where we
take a fifty-year leap, and we land in 2006 to realize that activists are half a century behind in terms of realizing the
“preponderant role of radio in the community.” This is because those who were looking to play music, discovered that
radio in their own language served to dummying down the mind with songs that idealize drug trafficking, domestic
violence, and gunshots, but also helped them open their eyes to discover that it served to speed up the minds influenced
by the “narcocorridos” or drug ballads, –something that a well structured radio could achieve.
Just before the end of the first half of the last century, radio announcers from Mexico City realized the “fever of Spanish
radio” in the U.S. and migrated, some to San Antonio, like radio host and composer Teddy Fragoso; others like Tucson
native Lalo Guerrero, who had gone to Mexico to promote his compositions, and who returned to buy air time. Later, Teddy
would move to Phoenix for a period of time, purchasing air time in KOY, and later in KIFN. The latter would become
eventually a full time Spanish station, hosting radio celebrities such as Jaime Jarrín, Fragoso, Oscar Ibarra and others.
Therefore, the response to this is that some people have realized that radio can serve their political and social purposes,
and now they accept what they rejected before. This is how the phenomenon of people like Elias Bermudez, Magdalena
Schwartz, and Alfredo Gutierrez took place. They are undeniably intelligent individuals, who have know how to use a
means of communication, and who know how influence is easier to achieve by ear than by sight, even though the crowd
also embraces Spanish print media with enthusiasm.
Of course, even with radio broadcasting in their hands, on their side, and pushing their own agendas, they haven’t been
able to –and won’t be able to– position themselves in leadership roles similar to the ones of Rodolfo “Corky” Gonzalez in
Colorado, Reies Lopez Tijerina (a personal friend) in New Mexico, or Cesar Chavez in Arizona. About Chavez, the essence
of his social mobilizing has become purely the object of commercial and promotional ends –again– of drug trafficking,
domestic violence, gunfights and drunkenness, all in the name of “patriotic” celebrations. In this setting, I am sure proud
that KNUV “La Buena Onda” (The Good Vibe) is a different option, one with a social penetration peerless in the history of
the communication of social awareness and support.
BZ: Why has the community begun to have a growing inclination to listen and to participate in radio programs?
CI: That is right!, “has begun.” And that underlines what I mention in the preceding answer: the “leaders” have, fifty years
later, discovered radio as a means of social communication and awareness.
BZ: How do you think radio has contributed to the shaping and impulse of the migrant’s social movement in the United
States?
CI: I have to say that first, radio “deformed” and set social movements in “reverse.” Simply, because just as how the
“payola” was used to promote this or that song, or this or that singer, it was also used to promote this or that social
movement. Now we have certainly seen that radio has contributed by “shaping and transforming” a social movement,
because the honorability of those who have radio in their hands has much to do with that. Within this context, I certainly
believe that La Buena Onda’s management has its own scenario to give itself to society, just as we all listen to this every
day on 1190AM.
BZ: How far can a radio commentator, journalist, and producer go in supporting a community’s struggle?
CI: One has the obligation of being non-partisan, and not being affiliated to a religion, because if that is the case, ideas are
switched over, and collide with the radio listeners who may be partisan and affiliated to religion. The boundary is our
conscience, our dignity, and our personal moral. Sometimes, this even collides with our own colleagues, because some
of them demonstrate with their words and their actions that they also have their own agenda, their own acceptance, and
disorientation. Most of the time, their disorientation is amplified because they are novices in this passion for radio.
Deceived in themselves, they think reason is with them. Reason in radio is to have concentration of thought in front of the
microphone, and to let the public be the one who wants to convince and to teach. Not us; we are the ones that learn and
should learn, day after day, through the contact with radio listeners.
BZ: Can radio join a social struggle without compromising objectivity and work ethic?
CI: I believe that as radio people, we must know how to identify the personal agendas of everyone who comes looking for
air time. Social struggles today are not defined. That’s why, when the differences of the players are perceived, radio has to
maintain its closeness with the public, and not with those who try to convince. Certainly, one can join a social cause
without compromising objectivity. But we also have the supreme responsibility of witnessing that such movement follows
a defined path. We can, for instance, promote United Way, but that does not impede us from saying on the air how many
thousands of dollars the organization’s CEO makes. Or to question why he flies in a private “Lear Jet” at the expense of
funds raised in the community. More than being a producer or a radio commentator, the conscience of a journalist has to
be applied, and demonstrate that one is not mended with compromises or agendas, that we are not just seeking to be
invited to a dinner, an annual dance, and so forth. It means to have peace of mind to attend a fancy dinner, after having had
a frugal dinner at home; it means to attend a dance where money is wasted, and the “activist” is wearing a rented tuxedo,
and as journalists, still report what we see, and how we see it. We should be the eyes, the ears, and the conscience of the
laborer, the dishwasher, of the one who works really hard as a landscaper or a roofer, and who dreams of sending their
children to college one day. We owe ourselves to them. And, I say it flat out, that is my only commitment.
___________________________
CESAR IBARRA. A Mexican journalist who has a long career in print, radio and television media. With more than 30 years
of experience Cesar Ibarra is an accurate communicator, authorized critic, and a clever social analyst. Currently, Mr. Ibarra
is the News Producer and Editor for KNUV 1190 La Buena Onda, and Arizona correspondent for CNN Spanish Radio.
___________________________
Copyright © 2006 Hispanic Institute of Social Issues
Grassroots Journalism
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