  It is precisely the capacity to be conscious of this plurality of the self, in Anzaldúa's view, that allows for resistance, since there is an awareness which outstrips the multiple forms of oppression by viewing them together, as well as in conflict (1987, 102). Such a consciousness also allows for the possibility of “linguistic terrorism”—the creative blending of disparate languages and cultures in ways that work against the monolithic character of each (1987, 75–86). For example, Chicano Texas Spanish and Tex-Mex involve such a linguistic blending. Anzaldúa writes, “Until I am free to write bilingually and to switch codes without having always to translate … my tongue will be illegitimate” (81). And: “We are your linguistic nightmare, your linguistic aberration, your linguistic mestizaje …” (80).