Chicana Feminist Theory

This study, part of a broader longitudinal investigation, explores the experiences of Latinx Literacy Leaders (LLLs) as they intentionally navigate and disrupt the structures of literacy education. Through their testimonios, we examine how LLLs define their leadership, draw upon their intersecting identities, and engage in equity-driven advocacy. Findings reveal how LLLs tactically challenge and transform systems of power, privilege, and oppression, particularly within literacy instruction for emergent bilingual and multilingual learners. By centering their voices and lived experiences, we illuminate how these leaders catalyze a cultural and linguistic uprising, proactively reclaiming identities, languages, and ways of knowing that have been historically marginalized. Their work fosters a collective sense of hope, empowerment, and transformative possibility within literacy education. This research contributes to the growing body of scholarship on culturally sustaining literacy leadership and underscores the urgency of institutional structures that support leaders' critical consciousness, affirm their identities, and sustain their efforts to reimagine literacy education in pursuit of equity and justice.

In this essay, I examine the posthumous collection a jury of trees (2017) by Chicano poet Andrés Montoya (1968-1999). I argue that post-1960s attempts to roll back achievements of the broader Civil Rights Movement shape Montoya's view of spirituality-as-politics and his concept of a long Chicano/Chicana/Chicanx social justice movement. The study follows the chronological trajectory of Montoya's development as a poet and activist, focusing on Montoya's critique of multiculturalism and its relation to the articulation of a decolonial imperative in a jury of trees.

The study of religion and Mexican American literature has a strong tradition of theoretical inquiry. In 1982, Davíd Carrasco (312) argued that the novel -in particular, Rudolfo Anaya's Bless Me, Ultima (1972) -could be read as a representation of spiritual creativity, what he termed "the lyrics of Chicano spirituality." In 1998, Laura E. Pérez (50) observed that Chicana writing and visual art practices -including, among other texts, Gloria Anzaldúa's Borderlands/La Frontera (1987)could be understood as "spirit glyphs," a concept that brought contemporary Chicana works into conversation with post-conquest Nahua texts. In Carrasco and Pérez, we can track two significant theoretical moments: the emergence of race-based definitions of religion; and the articulation of spirituality as a form of decolonial thinking. This syllabus is an attempt to introduce a post-9/11 perspective into the study of religion and Mexican American literature. It takes into account an emerging body of work that has focused on studying race relationally (Goldberg 2009(Goldberg , 1277)). On these grounds, it considers how Mexican American literary texts represent religion and spirituality, and what those representations say about interracial politics and multiracial alliances. Divided into two periods, the course schedule is both chronological and thematic. The first period spans from 1972 to 1992 and is concerned with the so-called "post-civil rights" era. The second spans from 2007 to 2013 and continues with the former theme but also takes up the socio-political consequences of US neoliberalism and September 11. To take two examples from the first period: in Rudolfo Anaya's Bless Me, Ultima, the protagonist's maturation depends on his ability to negotiate multiple, conflicting religious and spiritual traditions. In Gloria Anzaldúa's Borderlands/La Frontera, the narrator's ability to exist in the "borderlands" is connected to her articulation of a "new mestiza" spirituality (Pérez 1998, 43). Both texts view spiritual hybridity as a central feature of Mexican American religious histories. At the same time, both make a claim to native religious histories. Is this a form of "spiritual creativity" 2001, 312)? Or is it an occasion to consider "accountability" to the cultures and traditions that are being appropriated (Carrasco and Lint Sagarena 2008, 238)? On the other hand, to take an example from the second period: in Darling (2013), Richard Rodriguez turns to the Abrahamic to critique Islamophobia but also positions Mexican Americans geopolitically as part of Western Christendom. Whereas the texts in the first period may draw largely on race-based nationalisms or hemispheric notions of indigeneity, post-9/11 texts must contend with the conflation of Islamophobia and anti-Mexican racism in immigration and counterterrorism policy. The critical issue here is: how do Arab Americans and Middle Eastern Muslims relate to Mexican Americans? Syllabus 5/2 (2016) Morales, "Religion and Mexican American Literature" In these texts, religion and spirituality can be read as representations of race and even more specifically as representations of cross-racial relations. As the concept of race changes, so too does the representation of religion and spirituality. New concepts of race give rise to new concepts of religion and spirituality. In examining how religion and spirituality are constructed through race, this course treats religion and spirituality in Mexican American literature as representations that speak to post-9/11 domestic and global cross-racial relations. This course explores different moments in the formation of Mexican American literature, with an emphasis on representations of religion and spirituality. Of primary concern will be race-based definitions of religiosity, religion/spirituality as a form of decolonial thinking, and the question of a religious heritage. We will also consider issues relating to hemispheric networks and divergent histories of Christianity. Texts will include selections from the social movements of the 1960s and 1970s, Chicana feminist thought, the Recovering the U.S. Hispanic Literary Heritage project, the NAFTA era, and the post-9/11 context. Instruction is face to face. The course will meet for two 90-minute sections per week. But it will also make use of various online management systems for assessment, communication, collaboration, and administration. By the end of this course, students will: • With weekly reflective writing exercises, be able to describe and explain rhetorical aspects of religion and spirituality. • By writing a midterm essay, be able to classify and analyze race-based concepts of religion and spirituality. • By writing a final exam essay, be able to compare, contrast, and categorize discrete moments in the formation of Mexican American literature.

The avenue for enacting a critical literacy curriculum in this primary bilingual classroom was through literature discussions about critical social issues that impacted the children’s lives. These discussions provided the children the space to discuss and question social issues that were significant to them and with which they identified. The analysis explored the responses of two young Latinas and demonstrated that these young Latinas did indeed think seriously about the critical social issues raised in the books discussed. They connected the books to their lives through the stories they told and shared their experiences as they sought to make meaning from the books and the issues raised. Children like the young Latinas in this study need a critical literacy curriculum that helps them contest social inequities in which they may be living and challenges them to think beyond the book and make connections to their lived experiences.En un salón de primaria bilingüe, se implementó un cu...

This is an entry in a French encyclopedia of feminist theories, entitled Théories féministes edited by Camille Foidevaux-Metterie (Paris: Seuil, 2025). It discusses Anzaldúa's life, her relationship to writing, her theories and concepts, and her importance for feminist theories and practices.

Educational institutions are facing challenge of delivering services to their stakeholders through dynamic and creative teaching/learning strategies. Professional development has now become crucial for the survival of educational setups due to globalization. Educational leaders have to add value to their organization through informed decisions and creative methodologies implementation. In this research paper a sample of private schools has been taken through random sampling and data have been collected through a questionnaire from the school principals. The respondents were divided into professional and non professional educational leaders. The researcher has mainly narrated the findings of professional educational leaders who have acquired some or any kind of professional degree/certification/diploma in education as a subject in their career. Non professional educational leaders are those who have not gone through any kind of professional educational qualification during their career as school principals. Findings indicate that although professional educational leaders are aware about the value and importance of professional development but implementing those acquired skills and creating a professional school culture through that learning is still a questionable issue.

Native American women seem to struggle for emancipation from two kinds of status quo. One aspect focuses on breaking free from the colonial idea of the nation-state, while the other highlights resistance against heteropatriarchy that was planted into Native American tribes. This article applies theoretical lens of Andrea Smith on Joy Harjo's memoir Crazy Brave to highlight the involvement of settler colonialism in the obstruction of Native American consciousness. This paper investigates the resistive campaign of native women against intersectional politics of tribal men and colonial powers. Smith's idea of spiritual activism unfolds the difference of white feminism and colored feminism to uncover the systematic violence against native women. This paper also explores how Joy Harjo, through memory, metaphor, storytelling, and spiritual activism, critiques the dual oppression of settler colonialism and heteropatriarchy to reclaim indigenous identity and cultural sovereignty. This research is an exploration of native women's adversity of keeping tribal nationalism over sexism as their survival strategy in an imperial nation state by using Joy Harjo's memoir Crazy Brave as a specimen.

The Diversity Council has recently disseminated a draft for a campus-wide diversity plan that underscores BSC’s commitment to civility, respect, and equality. While many campus members have developed a wide array of courses, programs, and activities to foster these values on campus, diversity remains a challenging issue for teaching and learning. Some faculty feel that students are receptive to a

This article examines the Solajuns, a community whose ancestral lineages extend across multiple continents yet remain rooted in the mainland of North America. Representing interwoven ancestries of Black Aboriginal Americans, ancient Europeans (both melanated and non-melanated), ancient Asians, and some Africans, the Solajuns have historically been misclassified within racial categories such as 'Negro,' 'Colored,' 'Black,' or 'African American.' These imposed labels obscure the community's complex heritage and sovereign identity. By reclaiming their history, revitalizing the Sola language, and redefining themselves outside externally imposed racial categories, the Solajuns assert continuity, resilience, and sovereignty. This paper situates the Solajun identity within broader conversations on cultural erasure, lineage complexity, and self-determination.

Colleagues from the San Francisco Coalition of Essential Small Schools (SF-CESS) reflect on the evolution of its intentional learning community program called equity-based iGroups (individual inquiry groups). Over the past 20 years, a core component of the work has been intentional facilitation across difference-racial, gender, role, etc. These colleagues reflect on the ever-constant learning behind their planning, facilitating, and debriefing across difference and share a synthesis of learnings organized by a larger framework for transformation. The chapter includes examples of specific curricular design and facilitative moves and closes with an example of a protocol used to engage in anti-racist discourse.

Our ethnographic case study on relevance in elementary science curriculum (ESC) theorises a response to the following research question: Can cultural relevance (or sustainability) in ESC ever be enough? Responding to this question from Llano Grande, Aztlán, México Profundo, our study reveals the pernicious whiteness of coloniality in ESC that overwhelms relevance or, by extension, sustainability. Via framings of critical whiteness studies, Latine critical race theory, and culturally relevant pedagogy, we problematise one Mexican American teacher's use of relevance in ESC. Theorising the pernicious whiteness of coloniality in ESC, our study reveals that quotidian understandings of relevance sugarcoat whiteness in curriculum knowledge along with teachers and students' subjectivisation processes. In our conclusion, we amplify our call for antiracist-anticapitalist consciousness that supports pluriversal sciences and science educations in ESC.

This article traces how Mexican American Studies (MAS) scholar activists led and supported a statewide movement for MAS in Texas. As a Xicana feminist scholar activist, Saldaña draws from her retrospective memory and personal archive of organizational notes, movement documents, personal testimonies before the State Board of Education, and photos, to document her journey within this epistemic justice movement. In doing so, she narrates the processes of creation/resistance that led to change in a state that has historically excluded Black, Brown, and Indigenous histories from school curricula. As a scholar activist involved in various parts of this movement, Saldaña also examines the various interconnected layers of this movement-from local efforts in San Antonio, where she teaches, to statewide organizing-to chronicle the institutional and grassroots processes that led to this historic victory in Texas.

Dile que no puedo respirarque se me atora el aire. Dile. . ." How do I say "atora"? "Tell your mother that she has to stop and place this hose in her mouth and press this pump or else she will suffocate." " Qu dice? Qug dice?" He is sitting behind this big desk, and my mother was sitting beside me and holding onto my hand very tightly. I... what does suffocate mean? How do I translate this? I don't have the words.

AN INTRODUCTORY READER N rNTEN DV IEAAANICIIIeUDTA KELIV SHARRON anaan VII.4 Identity Politics and Queer Theory's Welfare Genealogies Victor Ultra Omni ldentity is a vexed term. The majority of interdisciplinary fields, including thoseframe4 as "identity-disciplines," have moved to newer, and in some cases more precise, termslke subjectivity and affinity (McKittrick 2021). Everyday usage of identity means contradictory things to various groups of people. While the state imposes some identities (i.e. your assignsd sex at birth) other identities can be adopted by structurally disempowered groups tosignal reclamation and politicization (i.e. Blackness as a self-categorized racial category). And yet queer theory's inaugurating gesture made clear its "aversion to identity," an aversionthat has remained its theoretical signature (Amin 2021). Early queer theory has oftenmaintained that politics organized around shared identities easily fall into reproducing dynamicsof exclusion and foreclose other potential liberatory possibilities. Butler's 1990 book Gender Trouble: Feminism and the Subversion of ldentity (2011 [1990]), placethemselvesinopposition to identity. Over the next several decades, even as queer theory has established itselfin the academy, it has remained at best skeptical of identity. This skepticism rests on thebelief that identity categories require group members to conform to certain rules that areinherently exclusionary and capable of reproducing the very systems they seek to oppose. Some early queer theorists offered a more tempered suggestion that identity politics wereuseful, but only as a means to appropriate and destabilize these identities and then arrive at atruly radical politics. This impulse in queer theory is perhaps best demonstrated byAnnamarie Jagose, who writes, in Queer Theory: An ntroduction, Acknowledging the inevitable violence of identity politics and having no stake in itsown hegemony, queer is less an identity than a critique of identity. But it is in no positionto imagine itself outside that circuit of problems energized by identity politics.(Jagose 1997) In its very definition, queer theory painted itself as a movement beyond and againstidentiy. On the one hand, queer theorists critique identities for enabling essentialism andthe regulative operations of power. On the other hand, conservatives in the United States largely demonize identity politics as a vehicle for demanding social, political, and economicredzes for historical and ongoing oppression. These demands violate the logics of bootstrapsindi: vidualism integral to American national culture. In their view, identity politics aremerely a divisive form of false consciousness. Caricatures of identity politics have becomethe bogeyman of contemporary politics, uniting rightwing and liberal pundits alike. Despite such intellectual and popular objections, identity remains relevant in andoutside of the academy-along with its complexities, fraught histories, misappropriations,and epistemic baggage. Misconceptions of identities' fellow traveler, the related but distinct concept identity politics, proliferate. Yet, identity politics as a radical intervention by Blackand

This study investigated whether White college students experience cognitive dissonance when taught by immigrant professors of color and if so, how do they restore harmony and balance in order to complete the course successfully. Cognitive dissonance refers to feelings of discomfort that arise when a person's behavior or attitude is in conflict with the person's values and beliefs, or when new information contrary to their beliefs is presented to them. The participants in this study were 321 preservice teachers who were enrolled in a culturally and linguistically diversity course and a bilingual education course at a large, predominantly White university in the southwestern United States Using three archival instruments including anonymous questions, a guessing activity, a mid-term and end-of-semester evaluations, the students manifested dissonance by "othering" the professor through cultural and racial profiling, questioned the professor's qualification, professionalism and credentials, and expressed anger and anxiety towards the course. These processes have significant implications for the career trajectory of the immigrant professor of color, while at the same time impacting the knowledge access for White college students. Being an immigrant professor of color is an interesting academic status that reflects a controversial façade of academe. It brings pride and acknowledgement as well as doubt about credibility and competence. The way teachers of color have been historically perceived and evaluated supports this claim. For example, African American teachers have been portrayed as incompetent and powerless . From another perspective, Walker (2001) provided a historiography of African American teachers between 1940 and 1960 who had a strong sense of commitment and determination to make a difference, despite all odds. These African American

This paper explores the film Sunshine (2024), starring Maris Racal as a young gymnast whose dreams of joining the national team are shaken by an unexpected pregnancy. The film mixes sports drama, coming-of-age struggles, and a touch of magical realism to tell a story about pressure, choice, and growing up. In this critique, we take a closer look at how Sunshine handles issues like women's rights, personal freedom, and society's expectations, showing how it reflects the real-life challenges many young Filipinas face today.

Free download here: https://journals.ub.uni-heidelberg.de/index.php/helix/issue/view/7423

This dossier presents new approaches to Gloria Anzaldúa and her best-known work, "Borderlands/La Frontera: The New Mestiza". The interdisciplinary collection brings together contributions from political science, transcultural studies, Latin American studies, Hispanic studies, and comparative literature. Collaborative forms of scholarship are as central to this project as activism—an aspect of Anzaldúa’s work that is explored in several of the articles. In line with Anzaldúa’s own multilingual writing, the dossier includes contributions in both English and Spanish. Many of the articles demonstrate how Anzaldúa’s thought is applied within social and political movements, while others analyze how her work anticipated various decolonial modes of writing and draw comparisons with contemporary authors such as Gabriela Wiener and María Lugones. What unites all of the contributions is their presentation of Anzaldúa as a theorist whose influential work in queer studies and literary theory has yet to gain broader recognition beyond the field of Hispanic studies.

El presente texto sintetiza una investigación que da continuidad al trabajo realizado sobre la frontera México-Estados Unidos desde la literatura comparada y los estudios culturales. El proyecto consiste en configurar, desde un análisis comparativo, de estudios fronterizos y de la filosofía intercultural, una propuesta teórica de la frontera, (cualquier frontera política). El primer objeto de estudio es la frontera México-Estados
Unidos, y me basaré en los siguientes elementos de análisis:
1) el proceso de formación identitaria de los sujetos que la habitan (los mexicanos del norte, los migrantes, los chicanos, los mexicoamericanos, principalmente);
2) la representación que hacen de sí mismos (desde diferentes disciplinas, específicamente artísticas);
3) el tipo de relaciones socioculturales y de poder que establecen entre ellos;
4) el lenguaje que utilizan para referirse al otro y a sí mismos; y
5) la conformación de subculturas que se observan en cada franja política (por ejemplo, en la frontera México-Estados Unidos podemos
hablar de la subcultura de la maquila).

This report shows the impact that a two-year, coaching based, job-embedded administrator credentialing program is having on the leadership development of new administrators. The Clear Administrative Services Credential (CASC) program is centered on a conceptual framework founded on six professional learning standards combined with real life professional learning contexts, coaching conversations, professional development, and reflection. CASC participants have reported a high level of satisfaction and leadership development as a result of their inclusion in the program. CASC is provided at no charge to participants demonstrating their district's commitment to investing in and growing their own future leaders.

Hablamos con la docente, escritora y activista chicana Norma Cantú, quien nos compartió, entre otros temas, su visión sobre la importancia de rescatar la voz de mujeres pioneras del movimiento chicano del siglo pasado y de quienes, hoy en día, se mantienen en resistencia contra la cultura dominante a través de su poética.

Poeta, catedrática, crítica literaria, promotora cultural y feminista, Gabriella Gutiérrez y Muhs es una de las más destacadas exponentes de la cultura chicana actualmente. Conversamos sobre las distintas realidades de las comunidades mexicanas y chicanas en Estados Unidos en la actualidad. Como docente universitaria, nos contó del impacto que tuvo la pandemia tanto en su labor académica como en su producción artística; de su visita a México a finales de 2022 y su perspectiva sobre la importancia de fomentar comunidades bilinguës, multiculturales y "bisensibles", citando al poeta chicano Tino Villanueva.

A pesar de los estigmas y prejuicios arraigados dentro de la comunidad chicana con relación a la diversidad sexual y de género, cada vez hay una mayor visibilidad de sus figuras y sus aportes en distintos campos que dejan ver que la diversidad, como un valor clave en la cultura chicana y motor de cambio, es fundamental que se respete y celebre en todas sus formas.

The mother who kills her children is a recurrent female archetype, famously embodied by the Greek myth of 'Medea' by Euripides. Her story continues to be told and adapted because there is still something to be learned from her drastic actions and what led her to them. In Cherríe Moraga’s 1997 adaptation, 'The Hungry Woman: A Mexican Medea,' the Chicana author explores Medea’s story as a queer, Mexican mother in a post-apocalyptic Mexico-U.S. Borderlands. She employs a “mythological entanglement,” with Greek, Aztec, Mexican, and Catholic elements. Therefore, this inter-disciplinary research paper analyzes the deliberate combination of the multiple mythical sources and how this helps convey the author’s intended message regarding patriarchal, heteronormative, and oppressive systems. This analysis is achieved by utilizing three theories by Chicana and queer scholar Gloria Anzaldúa to understand Moraga’s text, the theories being Nepantla, the Coatlicue State, and the Coyolxauhqui Process. As a result, the paper identifies the presence of social cycles in Moraga’s play that exhibit the cyclical nature of oppressive systems. Finally, the paper proposes that the cycles present in Moraga’s 'The Hungry Woman: A Mexican Medea' serve to exemplify how cycles can transcend space and time, how easy it is to become trapped within them, and how there is a need for deconstruction and reconstruction to put an end to the destructive cycles.

Riggs. Although neither Anzaldua nor Riggs are anthropologists, they have a good deal to say to anthropologists. As Rofel wrote in her proposal, u[t]he work of these scholars has helped us to rethink the intersections of gender, race / ethnicity, and sexuality, and, indeed, to rethink the entire concept of'culture.' Their writings and productions, as part of 'minority discourse ' in the U.S., have provided us with the tools by which to critique anthropology and to move anthropology into a postcolonial, postmodern world. " The original plan was for both Anzaldua and Riggs to be present and for Renato Rosaldo and me to serve as discussants after the screening of Riggs ' film Tongues Untied. For reasons of illness, Anzaldua and Riggs were unable to attend, but to honor their presence even in their absence, I made the

For the meeting of the American Anthropological Association in 1992, Lisa Rofel organized an invited panel titled "Expanding the Boundaries: Anthropology and Cultural Critique" focusing on the work of two important cultural critics, Gloria Anzaldua and Marlon Riggs. Although neither Anzaldua nor Riggs are anthropologists, they have a good deal to say to anthropologists. As Rofel wrote in her proposal, u [t]he work of these scholars has helped us to rethink the intersections of gender, race/ ethnicity, and sexuality, and, indeed, to rethink the entire concept of'culture.' Their writings and productions, as part of 'minority discourse' in the U.S., have provided us with the tools by which to critique anthropology and to move anthropology into a postcolonial, postmodern world." The original plan was for both Anzaldua and Riggs to be present and for Renato Rosaldo and me to serve as discussants after the screening of Riggs' film Tongues Untied. For reasons of illness, Anzaldua and Riggs were unable to attend, but to honor their presence even in their absence, I made the introductory remarks which I have expanded upon in this essay, and the Riggs film was screened to a large and enthusiastic audience. This panel provided the occasion for what I felt was a belated, and very necessary, conversation between American anthropology and the cultural criticism of American minority poet-critics (cf. Freedman 1992). That it was centrally placed on the program of the

with Chicano/a cultural studies discourses on Chicano/a subjectivity. The Chicano cultural nationalist discourse community was constituted during the civil rights era. The Chicano cultural nationalist discourse community organized itself around the return to cultural origins, specifically, around the return to the indigenous origins of the Aztec civilization. Chicano cultural nationalists appropriated the figure of Aztlán, the mythological homeland of the Aztec civilization, as their central symbol around which to configure their discourses on cultural nationalism. The empty signifier, Aztlán, offered a particularly potent vehicle for political mobilization as Aztlán's coordinates are believed to be located in the U.S. Southwest, where the majority of Mexican Americans reside. After the belief in the possibility of Aztlán-as-Chicano nation faded, the symbol of Aztlán, and its agonist, the figure of Malintzin Tenepal, translator for and concubine of Hernán Cortes, were relegated to the Chicano/a cultural and literary imagination. The signifiers Aztlán and Malintzin Tenepal have accrued a discursive currency in Chicano/a narratives of self-representation which have continued to refigure themselves over time. The Chicano self-identifier has retained its significance for cultural nationalists and has been reconstituted to signify Chicana feminist and Chicano/a dissident intellectual subject positions. Following the analysis of these subject positions, the dissertation concludes by discussing some of the constraints of politicized discourses on Chicano/a subjectivity and proposes a psychoanalytic Chicano/a cosmopolitan discourse as an alternative equipped to navigate v dominant and counter-dominant discourses vying for Chicano/a subjects' loyalties. vi Table of Contents Prologue: The Search for a Homeland, Aztlán…….…………………………..1 Introduction………………………………………………………………………6 I. Chicano Subjectivity and Narratives of Self-representation……...…….6 II. Chicano Studies: Chicano Subjectivity and Narratives of Self-representation………..……………………………………………19 III. Mapping the Psychological Effects of Chicano Cultural Nationalist Discourse…………………………………………………………..…..28 IV. Dissertation Research Questions, Design, and Scope………………….33 Part I: Intellectual Arguments: Mapping Chicano/a Subjectivity in Psychology………………………………………………………………………46 Chapter One: The Emergence of Chicano/a Psychology, Multicultural Psychology, and the Schism with Western Psychology………………………47 I. Social Justice Movements help Revolutionize Academic Psychology..47 II. History of Chicano/a Psychology…………………...…………………51 III. Community Mental Health Movement………………………………...60 vii IV. Multicultural Psychology, Anti-psychiatry, and the Medicalization of Cultural Difference……………………………………………….…66 V. Critique of Major Theoretical Orientations……………………………76 VI. Psychoanalysis Critiqued by Multicultural Psychology……...………..83 VII. Multicultural Psychology Movement Establishes Itself……...………..91 Chapter Two: The Challenges Facing Multicultural Psychology……...…...94 I. From the Periphery to Center Stage: Multicultural Psychology Comes of Age………………...………………………………………..94 II. Challenges to Multicultural Psychology……………………………….97 III. The Need for Cultural Specificity in Multicultural Psychology…….....99 IV. Philosophical Critiques of Multicultural Psychology………………...108 V. The Study of Culture in Psychoanalysis……………………………...112 VI. Chicano/a and Multicultural Psychology Research Epistemologies………………………………………………………..119 VII. Summarizing Challenges to Multiculturalism…………………….

who read and commented on an earlier draft. 1. Gloria Anzaldúa was a poet, author, and cultural theorist. 2. E.g., bibliog. The selected bibliography at the end of the 25th Anniversary Edition is over thirteen pages long. 3. Several essays in THE LATINO/A CONDITION (Richard Delgado & Jean Stefancic eds., 1st ed. 1998) reference the work of Anzaldúa, especially Margaret E. Montoya, Masks and Identity, in THE LATINO/A CONDITION 37 (Richard Delgado & Jean Stefancic eds., 1st ed. 1998). In that chapter, Professor Montoya confronts the question of the border and the mestizaje. Notably, she uses the idea of braided language and concepts that Anzaldúa used both to fully express subtle ideas and as an analytic device. 4. See, e.g., DERRICK BELL, AND WE ARE NOT SAVED: THE ELUSIVE QUEST FOR RACIAL JUSTICE (1989); PATRICIA J. WILLIAMS, THE ALCHEMY OF RACE AND RIGHTS (1991).

Anzaldúa's spiritual vision. In particular, I underscore the importance of the praxis-and process-oriented dimensions of her understanding of what she calls "spiritual activism." Anzaldúa urges us to confront the destructive and violent aspects of our world through conocimiento, a nonbinary and transformative mode of thinking. But in doing so, she urges us "to respond not just with the traditional practice of spirituality (contemplation, meditation, and private rituals) or with the technologies of political activism (protests, demonstrations, and speakouts), but with the amalgam of the two: spiritual activism" (p. 19). In many respects, Anzaldúa's understanding of spiritual activism significantly broadens her earlier forays into epistemology, which center around key concepts like mestiza consciousness, la facultad, and conocimiento. I argue that Anzaldúa's articulation of spiritual activism in this text helps counterpoise her somewhat conflicting stances on spiritual realism.1 Over the course of her career, Anzaldúa wrestles with the question "Are spirits real?" Before the publication of Light in the Dark, she appears most often to subscribe to one of two positions: a realist position (which assumes that spirits are indeed real) and a pluralist position (which affirms that spirits are both literally and imaginally present). While Light in the Dark continues to echo both positions, it also introduces a third functionalist and pragmatic option that sets Anzaldúa's understanding of spirituality in a new light: what

How might cisgender teachers of color who identify as male problematize social norms connected to race and gender? What privileges, limitations, and possibilities may emerge from such a social location? This essay explores these questions by looking at a number of micro-decisions that I make in an introductory-level undergraduate class. By utilizing a self-reflexive and inductive starting point, I ask: How do I, as a cisgender, heterosexual Mexican-American man, perform race and gender in the context of the classroom? What explicit and implicit messages may I be sending to students? And in what ways may these messages contribute to-or constrain-course themes around human liberation and freedom? Such considerations underscore the importance of attending to race and gender not only in terms of the 'what,' or content, of a given course, but also the 'how' of pedagogical delivery.

In this accessible, concise and personal book, Anna Marie Sandoval, associate professor of Chicano and Latino Studies at California State University, Long Beach, explores writing as an oppositional practice of transnational feminism in the work of contemporary Chicana and Mexicana writers. The greatest strength of this study lies in the author's ability to productively connect her personal struggles, experiences and achievements as a first generation, working class Chicana graduate student at UC Santa Cruz with strategies of feminist resistance against patriarchal institutions in contemporary Chicana and Mexicana literature. The author is at her most persuasive and effective in the preface and in the afterword, where she links her personal investment in Chicana literature with an understanding of literary theory grounded in "lived experience." Sandoval's decision to directly reference personal experiences not only as sources of inspiration, but also as crucial to her understanding of Chicana and Mexicana feminisms is courageous, and her prose in these sections is moving and powerful.

This multi-year study which took place in 2019-2021 aims to design a literacy e-coaching model for EFL Junior High School teachers in Indonesia in support of the government-initiated school-based literacy movement program. The study involved 150 English as a Foreign Language (EFL) teachers from 16 provinces in Indonesia in the need analysis part, 12 teachers in the module development part and 41 teachers in the implementation part. Two kinds of modules were developed during the study, namely: (1) a literacy enrichment module to reinforce the participants’ literacy content knowledge; and (2) a literacy learning module to enhance the participants’ competence in teaching literacy. Afterwards, two coaching cycles using the modules were implemented. The coaching cycles were designed by adapting the coaching models from Rogers and Rogers (2007) and Trinh et al. (2011), as well as adopting the Sheltered Instruction Observation Protocol (2017) model. Data was collected from questionnaires, ...

Black and Latina female educators have for centuries prepared children of color to resist dehumanization, claim full citizenship, and transform oppression through culturally specific Critical Feminist Ethics of Care. In 2018, I detailed a Revolucionista Ethic of Care specific to the needs and strengths of Mexican/Mexican American (Mexicanx/a/o) youth which offers a subterraneous social justice ethic of care through the curriculum and pedagogy of four female Spanish-speaking New Mexican (Nuevomexicana) and Mexican American (Mexicana) educators. Through this land-based Chicana Feminist Testimonio Methodology, I unearth a resistant, healing Critical Feminist Ethic of Care framework for (Nuevo)Mexicana/o children and communities which enriches the field of Care scholarship through its embodied, land-based epistemologies. I explore the ways in which four (Nuevo)Mexicana educators operationalize play and humor within their Ethic of Care to 1) open access to a mythic time/space continuum wherein they may access the historical and ongoing wounds of injustice fueling them, 2) gleefully travel to students' multiple worlds, and 3) forge liminal spaces of joy for Mexicanx/a/o youth to shape futures of thriving. This work offers ancient, practiced tools of resistance and healing in this new and yet historicized moment of racialized hostility and hate against Communities of Color in the United States.

This study examines the community college experience of Mexican American students as a pivotal step in higher education for minoritized individuals. It critiques deficit views on language, culture, and identity in U.S. education, particularly for English Language Learners. Through qualitative research at an Oregon community college, participants' testimonios in pláticas reveal themes of laying raices in el norte, schooling socialization, and navigating English in a dominant culture. The findings highlight the need for culturally and linguistically responsive pedagogies that integrate students' lived experiences, challenging language ideologies that shape bicultural bilingual learners' educational paths.

We are three art educators, Women of Color (WoC), in higher education. In this article, we use trioethnography, a dialogic methodology, to provide context for understanding our struggles as such. We describe our challenges navigating a field (art education) that has embraced feminist scholarship, yet has historically paid little attention to how the intersections of race and gender systemically marginalizes WoC. We utilize scholarship from feminists of color, and the artwork of Black, queer, female visual artist Mickalene Thomas to counter the negation of our voices and reveal the complexity of our lived experiences to our predominately White female field. We look to intersectional feminisms to shift the art education discourse so that WoC's matrices of oppression are considered. Ultimately, we seek to complicate the traditional feminist discourse that occurs in the art education field. Using trioethnography as a methodology allowed our recorded and transcribed dialogs to become our site of inquiry and, ultimately, become narratives of resistance in relation to dominant narratives/discourse. We offer three thematic lenses for examining our dialog: "Keeping it Real," "Invisible Burdens," and "Kinship Ties." Further, we juxtapose these narratives alongside our photographic reenactment of Thomas's artwork as a backdrop and third space for examination.

ResumenEl objetivo de este artículo es analizar las condiciones familiares, económicas y laborales de tres mujeres transgénero del norte de México. Se visibiliza la exclusión social y la desigualdad económica y cultural. Se indagan las tensiones que han experimentado por la identidad de género en su vida cotidiana, sus cuerpos y sus emociones al romper con los mandatos patriar-cales desafiando las formas que las obliga a ser según el sexo en que nacieron. El estudio es exploratorio cualitativo desde un enfoque semiótico-discursivo, centrado en el análisis de tres diferentes testimonios para revalorar las voces y las posiciones subjetivas. Se encontró que ellas deciden vivir de acuerdo con sus estándares de libertad, sentimientos y expresiones femeninas negando los mandatos de ser hombres rudos, masculinos y fuertes, a pesar de perder los privilegios y las posesiones que les otorga el sistema sexo-género. Palabras clave: transgénero, mujer, patriarcado, heteronormatividad, sexo.

The purpose of our chapter is to render what we learned about conscientização in our critical curricular-pedagogical praxes with Chicana preservice educators in Llano Grande, Aztlán, Gran México. Deploying criticalities centering our bioregion’s organic intellectual, Gloria Anzaldúa, we emergently sketch a located and embodied instantiation of conscientização we tentatively call arrebato’s arc of meaning. Emerging from our use of plática as method, arrebato’s arc of meaning comprises an interactive triangle conjugating three contours: (1) emotionality - a range of strong and demanding emotions as part of their learning; (2) recognition of injustices - coming to see, acknowledge, or recognize historical and contemporary injustices; and, (3) communality - invoking shared historical familial-community connections along with a desire to share the learning with their future students. Via the notion of decolonial translation, we emphasize our learnings with Chicana preservice educators help us begin to dream the necessary communities of resistance that might provide alternatives to the whitened nowhere of technical-standardized-accountability competencies.

Key words: Chicana preservice educators, conscientização, a broad array of criticalities, and plática

This thesis draws on poststructuralism/postmodernism to present a feminist investigation into the human body, its modes of (self)identification, and its insertion into systems of bioethics. I argue that, contrary to conventional paradigms, the boundaries not only of the subject, but of the body too, cannot be secured. In exploring and contesting the closure and disembodiment of the ethical subject, I propose instead an incalculable, but nonetheless fully embodied, diversity of provisional subject positions. My aim is to valorise women and situate them within a reconceived ethics which takes account of the embodied feminine. My project entails an analysis and deconstruction of the binaries of those dominant strands of postEnlightenment thought that shape epistemology, ontology, and ethics, which in turn set the parameters of modern bioethics. More importantly, it goes on to reclaim a radical sexual difference beyond the binary, in which the female is no longer the other of the male. My enquiry, then, is strongly influenced by the discursive approach offered by both Foucault and Derrida in differential ways, but I counter their indifference to feminist concerns by qualifying their insights in the light of strategies developed by Irigaray and Spivak, among others. The main method of investigation has been through library research of primary and secondary sources in mainstream and feminist philosophy, and in bioethics. In addition, archival work in both textual and iconographic collections was carried out at the Wellcome Institute for the History of Medicine. The contribution made by this thesis is to go beyond modernist feminisms -which would simply revise and add women into existing paradigms -to radically displace and overflow the mechanisms by which women are devalued. And in developing a postmodern critique around some issues in bioethics, I have suggested a new ethics of the body which precedes the operation of moral codes.