Furthermore, this standard of learning entraps the minority, resulting in "alienation" within ones own culture. What we fail to realize, however, is the loss of identity caused by the adoption to this "standard language." Villanueva makes an alarming observation that the minority never "fully being adopted by the white community" (Villanueva 40) even after reforming their own individuality. .
One of the important features of this text is not only the creation of the "new intellectual," but also Villanueva's ability to connect theoretical ideas posed by post-colonial theorists, such as Paul Freire, with evidence within his own personal experience. However, his use of personal experience does not stem from the necessity to illustrate the struggles of a minority culture or even its inferiority to a dominant class. Villanueva rather utilizes experience as a way of critiquing the lack of recognition to the invisible chains society, education, and even individualism holds on us. To Villanueva it is not a change that must be made politically or to any institution, but rather "recognition of the myths that maintain the status quo" (Villanueva 54). .
Freire's ideas impose a "critical consciousness" that invokes our ability to "make contradictions between their world views and the official world views explicit" (Villanueva 54). Villanueva does, however comment on the power and instability of subjectivity where "all language is an approximation, generated and understood based on what one has experienced with language" (Villanueva 76). Thus, "cultural differentiations are not the source of conflict but should be seen as the effect of discriminatory practices" (Bhabha 156). These are the systems that are in place that inhibit our ability to change and create a wall in our way of thinking to keep oppression in place.
