Journal articles: 'Chicana feminists'

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Zetterman, Eva. "Claims by Anglo American feminists and Chicanas/os for alternative space: The LA art scene in the political 1970s." American Studies in Scandinavia 48, no. 1 (March 1, 2016): 61–83. http://dx.doi.org/10.22439/asca.v48i1.5361.

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Abstract: Originating in the context of the Civil Rights Movements and political activities addressing issues of race, gender and sexuality, the Women’s Liberation movement and the Chicano Movement became departures for two significant counter art movements in Los Angeles in the 1970s. This article explores some of the various reasons why Anglo American feminist artists and Chicana artists were not able to fully collaborate in the 1970s, provides some possible explanations for their separation, and argues that the Eurocentric imperative in visual fine art was challenged already in the 1970s by Chicana/o artists in Los Angeles. In so doing, the art activism by Anglo American feminists and Chicanas/os is comparatively investigated with Los Angeles as the spatial framework and the 1970s as the time frame. Four main components are discussed: their respective political aims, alternative art spaces, pedagogical frameworks and aesthetic strategies. The study found that the art activisms by Anglo American feminists and Chicanas/os differed. These findings suggest that a task ahead is to open up a dialogue with Chicana/o activist art, making space for more diverse representations of activities and political issues, both on the mainstream art scene and in the history of art.

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Bernal, Dolores Delgado. "Using a Chicana Feminist Epistemology in Educational Research." Harvard Educational Review 68, no. 4 (December 1, 1998): 555–83. http://dx.doi.org/10.17763/haer.68.4.5wv1034973g22q48.

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In this article, Dolores Delgado Bernal outlines a Chicana feminist epistemological framework that is new to the field of educational research. This framework, which draws from the existing work of Chicana feminists, questions the notions of objectivity and a universal foundation of knowledge. A Chicana feminist epistemology is also grounded in the life experiences of Chicanas and involves Chicana research participants in analyzing how their lives are being interpreted, documented, and reported, while acknowledging that many Chicanas lead lives with significantly different opportunity structures than men or White women. As part of this framework, Delgado Bernal also introduces the concept of cultural intuition to name a complex process that acknowledges the unique viewpoints that many Chicana scholars bring to the research process. In the latter half of the article, she illustrates the importance of this framework in educational research by describing an oral history project on Chicana student resistance and activism as seen from this framework. Her conceptual discussion and research example together demonstrate that employing a Chicana feminist epistemology in educational research is one means of resisting traditional paradigms that often distort or omit the experiences and knowledge of Chicanas. (pp. 555-582)

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Flores, Lisa A. "Creating discursive space through a rhetoric of difference: Chicana feminists craft a homeland." Quarterly Journal of Speech 82, no. 2 (May 1996): 142–56. http://dx.doi.org/10.1080/00335639609384147.

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Péérez, Ricardo F. Vivancos. "Feminismo, traduccióón cultural y traicióón en Malinche de Laura Esquivel." Mexican Studies/Estudios Mexicanos 26, no. 1 (2010): 111–27. http://dx.doi.org/10.1525/msem.2010.26.1.111.

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This essay explores the complexity of Laura Esquivel's conciliatory approach to the figure of Malinche in her novel Malinche (2006). I read the text in relation to textual and visual representations by Mexican and Chicana feminists. I also analyze the first three editions of the novel in the U.S. and in Mexico. As a result, I analyze symbolic betrayals that have to do with processes of cultural translation. In this context, I discuss the function of Esquivel as a writer in-between cultures who has the authority to design the plot and to be a traitor, but may also be betrayed in the process.

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Lópiz Cantó, Pablo. "Feminismo Xicana." Daimon, no. 63 (November 21, 2014): 97. http://dx.doi.org/10.6018/daimon/199761.

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El presente artículo analiza el pensamiento feminista desarrollado por las mujeres Chicanas desde 1960. Las escritoras feministas chicanas han escrito mucho acerca de la condición de las mujeres en sus comunidades y de las luchas en las que están, pero a menudo sus escritos y teorías no han sido consideradas filosofía. Este artículo provee razones para defender la importancia de la perspectiva chicana para las investigaciones feministas.

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González Ybarra, Mónica, and Cinthya M. Saavedra. "Excavating Embodied Literacies Through a Chicana/Latina Feminist Framework." Journal of Literacy Research 53, no. 1 (January 25, 2021): 100–121. http://dx.doi.org/10.1177/1086296x20986594.

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In this article, the authors take a reflective, self-study journey that digs into their own embodied literacies as Chicana feminist literacy researchers. Chicana/Latina feminisms offer an/other angle for exploring embodied literacies and are one way to center bodies and knowledge from the margins. The authors emphasize Anzaldúa’s concept of geographies of selves as an entry point for theorizing the embodied literacies of Chicanas/Latinas. To support this excavation process, the authors demonstrate how autohistoria-teoría, as a methodological approach to literacies, can be used to locate, narrate, and document the embodied literacies of Chicanas/Latinas. The findings demonstrate how places and people shape knowledge and ways of reading the world and thus impact the literacies imprinted on bodies.

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Torres Londoño, Fernando, and Manuela Ribeiro Cirigliano. "Tonantzin, Coatlicue e a Virgem de Guadalupe. Da continuidade híbrida à resistência na luta das Mulheres Chicanas." Mandrágora 26, no. 2 (December 8, 2020): 113–37. http://dx.doi.org/10.15603/2176-0985/mandragora.v26n2p113-137.

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Neste artigo, abordamos a Virgem de Guadalupe na condição de símbolo espiritual, como a chamou Gloria Anzaldúa. Iniciamos na mariologia que formatou o princípio constituinte do feminino na cultura náuatle, a deusa Coatlicue em Guadalupe. Partindo do culto de substituição imposto no Tepeyac, serão considerados os recursos presentes na invenção da devoção até a difusão do relato canônico das aparições. Depois, seguimos a feminista chicana Gloria Anzaldúa em sua vivência da fronteira física entre México e EUA e da fronteira simbólica do universo chicano e abordamos a ressignificação rebelde feita pelas lutas das chicanas que têm feito da Guadalupe uma virgem guerreira, ecoando autoras e artistas plásticas contemporâneas.

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Osman, Elzahra Mohamed Radwan Omar. "A NOVA ORDEM PATRIARCAL: APONTAMENTO SOBRE A INSCRIÇÃO DAS MULHERES NA COLONIAL-MODERNIDADE." Revista Ideação 1, no. 43 (June 6, 2021): 462. http://dx.doi.org/10.13102/ideac.v1i43.7094.

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O debate contemporâneo sobre as colonialidades engendradas pela Conquista da América e pelos Imperialismos dos séculos XIX e XX possibilitou que o campo de estudos de gênero e dos estudos feministas pudessem alargar suas reflexões teóricas para além do circunscrito projeto do movimento feminista branco euronortecentrado. O feminismo negro estadunidense, o feminismo chicano e, inclusive, feministas brasileiras como Lélia González, aportaram reflexões teóricas sobre a necessidade de se pensar a busca por igualdade de gênero por meio da justiça social, inscrevendo um feminismo radical a partir de concepções anticapitalistas, antirracistas e antipatriarcais. No entanto, devemos mais recentemente a teóricas como Oyèrónkë Oyěwùmí, María Lugones, Silvia Federici, Rita Segato, e muitas outras, novas compreensões sobre os efeitos de um sistema colonial de gênero, que fora gestado, inicialmente, no continente europeu, na passagem do feudalismo para o capitalismo, e cuja condição de existência reside nas duas barbáries coloniais. A partir do trabalho das teóricas acima referidas, este artigo intenta apresentar algumas reflexões sobre as características do patriarcado moderno, com o intuito de alargamos o olhar da teoria feminista contemporânea que busca abranger os outros 99 por cento.

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Gil Naveira, Isabel. "The Use of Liminality in the Deconstruction of Women’s Roles: Rudolfo Anaya’s Bless me, Ultima." ODISEA. Revista de estudios ingleses, no. 18 (April 26, 2018): 149. http://dx.doi.org/10.25115/odisea.v0i18.1923.

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ABSTRACT During the 1970s Chicana feminist movement, Chicanas rejected the widely established image of the Virgin of Guadalupe vs. Malinche, which limited the liminal position they were claiming. In this essay I will examine Rudolfo Anaya’s treatment of female characters in his novel Bless Me, Ultima (1972), bringing to light the latent disruption of this duality. It is my contention that Anaya’s aim is establishing a dialogue between the self and the other(s) through liminal practices, spaces and times, which leads to a transformation of liminality into new opportunities for female characters in novels and hence to a deconstruction of Chicanas’ roles in society.KEYWORDS: liminality; deconstruction; Virgin; Malinche; Chicanas; gender rolesRESUMENDurante el movimiento feminista de las chicanas en los años 70, las chicanas rechazaron la ampliamente establecida imagen de la Virgen de Guadalupe frente a Malinche, que limitaba la posición liminal que reclamaban. En este artículo examinaré el tratamiento de los personajes femeninos de Rudolfo Anaya en su novela Bless me, Ultima (1972), sacando a la luz la latente alteración de esta dualidad. En mi opinión el objetivo de Anaya es establecer un diálogo entre el yo y la otra/las otras a través de prácticas, espacios y tiempos liminales, lo que lleva a una trasformación de la liminalidad en nuevas oportunidades para los personajes femeninos de las novelas y por ello a una deconstrucción de los roles de las chicanas en la sociedad.PALABRAS CLAVE: liminalidad; deconstrucción; Virgen; Malinche; Chicanas; roles de género

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Diaz-Kozlowski, Tanya. "The Power of Testimonio Pedagogy: Teaching Chicana Lesbian Fiction in a Chicana Feminisms Course at a Predominantly White Institution in the Midwest." Association of Mexican American Educators Journal 14, no. 2 (August 24, 2020): 124–44. http://dx.doi.org/10.24974/amae.14.2.365.

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In this essay I extend Chicana/Latina feminist pedagogies to demonstrate using testimonio pedagogy to teach Chicana lesbian fiction: Gulf Dreams and What Night Brings opened up dialogical spaces for students as pensadores to critically examine the impact of racialized gender and sexual normativity within Chicano culture. Exploring the significance of students as pensadores using testimonio pedagogy cultivates pathways of epistemic disobedience that should be understood as responses to institutional power. I suggest testimonio pedagogy mediates marginalization by breaking down the false dichotomy between students and teachers, cultivates feminist consciousness-raising, and refuses hegemonic conceptualizations of schooling.

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Baca Zinn, Maxine, and Ruth Enid Zambrana. "Chicanas/Latinas Advance Intersectional Thought and Practice." Gender & Society 33, no. 5 (June 22, 2019): 677–701. http://dx.doi.org/10.1177/0891243219853753.

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Despite the considerable body of scholarship and practice on interconnected systems of dominance and its effects on women in different social locations, Chicanas remain “outside the frame” of mainstream academic feminist dialogues. This article provides an overview of the contributions of Chicana intersectional thought, research, and activism. We highlight four major scholarly areas of contribution: borders, identities, institutional inequalities, and praxis. Although not a full mapping of the Chicana/Latina presence in intersectionality, it proffers the distinctive features and themes defining the intersectional terrain of Chicana feminism.

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Proffitt, Alexa M., Antonia Alderete, Megan Villa, and Violetta Villarreal. "The Future of Middle Level Education–Chicana Maestras and Vignettes." Association of Mexican American Educators Journal 15, no. 2 (September 3, 2021): 123–44. http://dx.doi.org/10.24974/amae.15.2.426.

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This interdisciplinary case study research centers anticolonial theories and Chicana feminist epistemology (Bernal, 1998) to interrogate the experiences of Chicana maestras during their clinical teaching semester. The experiences of Chicana maestras is often silenced in educational research, especially in the research of prospective middle grades educators. This work seeks to challenge the often-colonizing practices of teaching and research and seeks to serve as a model of the possibilities for research in middle level teacher education. The findings of this research center on the collective power of Chicanas experiencing teaching and learning as a collective through the creation of vignettes. These vignettes highlight the themes of maestras and comunidad, exploring and solidifying identity, thriving colonialism, clinical chingonas, and sharing of knowledge. Each of these themes, and the collective work that went into this research, demonstrate the importance of Chicanas in middle level education.

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HOLMES, CHRISTINA M. "Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames." PhaenEx 11, no. 1 (June 5, 2016): 49–72. http://dx.doi.org/10.22329/p.v11i1.4398.

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After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can we take spirituality and religion seriously again in ecofeminism? Is there room to respect spirituality even in feminist environmental safe houses, whether socialist and development oriented or science-infused new material approaches? This essay concludes with artist Amalia Mesa-Bains’s installations as a case study to illustrate what Chicana environmentalisms could teach us about materiality and spirituality within a decolonial framework.

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Cordova, Amanda Jo, and Lisa Mendoza Knecht. "Liminal Knowledge: Positioning Intersectionality in Academia." Cultural Studies ↔ Critical Methodologies 19, no. 3 (December 22, 2018): 203–13. http://dx.doi.org/10.1177/1532708618819635.

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This qualitative inquiry explores what Chicana/o doctoral students in an Educational Leadership program perceive about the positioning of the intersection of their gender, race, and ethnicity in relationship to their academic advancement and leadership development. Chicana feminist epistemology (CFE) grounds this study to invigorate the interrogation of dualities imposed by binary social constructs of male/female, Chicana/Chicano, and Chicana/o/White. Testimonio accounts of three Chicana/o doctoral students reveal a liminal space of knowledge where the daily experiences of choques or cultural collisions are revealed as the norm of academic life. We assert, that by tapping this vital source of liminal knowledge, we can re-position the intersections of our identity as aspiring educational leaders to re-articulate, re-imagine, and claim spaces of leadership informed by a mestiza consciousness1 that is inclusive of the many layers of our intersectionality.

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Dziamski, Grzegorz. "ESTHETICS TOWARDS FEMINISM." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 40–66. http://dx.doi.org/10.5604/01.3001.0012.9829.

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When we talk today about women’s art, we think about three phemonena, quite loosely related. We think about feminist art, about the way that the feminist’s statements and demands were expressed in the creativity of Judy Chicago and Nancy Spero, Carolee Scheemann and Valie Export, Miriam Schapiro and Mary Kelly, and in Poland in the creativity of Maria Pinińska-Bereś, Natalia LL or Ewa Partum. We think about female art, the forgotten, abandoned, neglected artists brought back to memory by the feminists with thousands of exhibitions and reinterpretations. Lastly, we think about the art created by women – women’s art. However, we do not know and will never know, whether the latter two phenomena would develop without the feminist movement. What is more, it is about the first wave of feminism called “the equality feminism”, as well as the dominating in the second wave – “the difference feminism”. The feminist art was in the beginning a critique of the patriarchal world of art. In a sense it remains as such (see: the Guerilla Girls), yet today we are more interested in the feminist deconstruction of thinking about art, and thus the question arises: should feminism create its own aesthetics – the feminist aesthetics, or should it develop the gender aesthetics, and as a result introduce the gender point of view to thinking about art? In this moment the androgynous feminism regains its importance, one represented by Virginia Woolf, and referring – in the theoretical layer – to Freud as read by Lucy Irigaray. Freudism, which the feminists became aware of in the 1970s, is the only philosophical movement, which assumes a dual subject, that is, in the starting point assumes the existence of two subjects – man and woman, even if the woman is defined in a purely negative way, by the deficit, as a “not a man”. Freudism replaces the Cartesian thinking subject (consciousness) by the corporeal and sexual being, and forces us to re-think the Enlightenment beginnings of the European aesthetics.

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Dziamski, Grzegorz. "Estetyka wobec feminizmu." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 40–66. http://dx.doi.org/10.5604/01.3001.0012.9850.

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When we talk today about women’s art, we think about three phemonena, quite loosely related. We think about feminist art, about the way that the feminist’s statements and demands were expressed in the creativity of Judy Chicago and Nancy Spero, Carolee Scheemann and Valie Export, Miriam Schapiro and Mary Kelly, and in Poland in the creativity of Maria Pinińska-Bereś, Natalia LL or Ewa Partum. We think about female art, the forgotten, abandoned, neglected artists brought back to memory by the feminists with thousands of exhibitions and reinterpretations. Lastly, we think about the art created by women – women’s art. However, we do not know and will never know, whether the latter two phenomena would develop without the feminist movement. What is more, it is about the first wave of feminism called “the equality feminism”, as well as the dominating in the second wave – “the difference feminism”. The feminist art was in the beginning a critique of the patriarchal world of art. In a sense it remains as such (see: the Guerilla Girls), yet today we are more interested in the feminist deconstruction of thinking about art, and thus the question arises: should feminism create its own aesthetics – the feminist aesthetics, or should it develop the gender aesthetics, and as a result introduce the gender point of view to thinking about art? In this moment the androgynous feminism regains its importance, one represented by Virginia Woolf, and referring – in the theoretical layer – to Freud as read by Lucy Irigaray. Freudism, which the feminists became aware of in the 1970s, is the only philosophical movement, which assumes a dual subject, that is, in the starting point assumes the existence of two subjects – man and woman, even if the woman is defined in a purely negative way, by the deficit, as a “not a man”. Freudism replaces the Cartesian thinking subject (consciousness) by the corporeal and sexual being, and forces us to re-think the Enlightenment beginnings of the European aesthetics.

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Sánchez, Marta E. "La Malinche at the Intersection: Race and Gender in Down These Mean Streets." PMLA/Publications of the Modern Language Association of America 113, no. 1 (January 1998): 117–28. http://dx.doi.org/10.2307/463413.

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Piri Thomas's Down These Mean Streets (1967) challenges binary notions of whiteness and blackness by valorizing a third term—mestizaje. And yet the novel enlists dominant views of female gender and sexuality to affirm the protagonist's ethnic male identity. In my Chicana feminist reading of this Puerto Rican text, I import the reinterpreted figure La Malinche and its companion figure La Chingada—prevailing tropes in Chicano and Chicana literature and discourse of the 1960s—to illuminate the complex intersections of race, ethnicity, gender, sexuality, and class. These intersections are key to social analyses that transcend binary conceptions of race and paradigms of dominant and subaltern.

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Ntokli, Maria. "A Xicanista (Re)Vision of a Contemporary Malinche in Ana Castillo’s The Mixquiahuala Letters (1986)." Revista Canaria de Estudios Ingleses, no. 81 (2020): 241–51. http://dx.doi.org/10.25145/j.recaesin.2020.81.16.

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This article investigates how Ana Castillo revisits the archetype of La Malinche as a female traitor in her epistolary novel The Mixquiahuala Letters. Castillo unravels her feminist perspective in order to subvert the sexist connotations associated with La Malinche, and draws from this specific female figure in the creation of her Chicana protagonist, narrator and letter-writer. Teresa represents a contemporary reinvention of La Malinche, a character who exposes the sexist double standards Chicanas are subjected to. In this way, Castillo delves into the Chicana experience and proposes a Xicanista vision that emphasizes the understanding of the past in order to be able to envision a better future.

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Saavedra, Cinthya M., and Michelle Salazar Pérez. "Chicana/Latina Feminist Critical Qualitative Inquiry." International Review of Qualitative Research 10, no. 4 (February 1, 2017): 450–67. http://dx.doi.org/10.1525/irqr.2017.10.4.450.

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In this article we take a journey into using Chicana/Latina feminisms as one way to unearth new possibilities for critical qualitative inquiry (CQI). We start by offering a brief overview of Gloria Anzaldúa's influence on Chicana/Latina feminism, focusing on how she has inspired researching and writing from within rather than about as a decolonial turn (Keating, 2015). We then venture into new imaginaries to pose questions that would lead us to ponder about global feminista solidarity, the spirit, and the land. Our hope is that these contemplations lead us on a path of conocimiento where we can put the broken pieces of our/selves back together again.

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Dos Santos, Ana Cristina. "A voz híbrida de gloria anzaldúa: do marginal à nova mestiça chicana." Pontos de Interrogação — Revista de Crítica Cultural 3, no. 1 (September 28, 2015): 63. http://dx.doi.org/10.30620/p.i..v3i1.1567.

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ResumoEste trabalho discute a constante reformulação e negociação identitária que aflora dos sujeitos femininos emergentes dos entre-lugares na literatura escrita por mulheres, especificamente as chicanas, tendo como base o livro Boderlands/La frontera — The new mestiza (1987), da escritora chicana Gloria Anzaldúa. O texto de Anzaldúa propõe, através de questões que ultrapassam as noções de gênero e aliam-se às questões de raça, etnia, orientação sexual e classe social, uma nova identidade para o sujeito feminino marginalizado que nasceu e viveu no espaço móvel, polifônico e híbrido da fronteira México Estados Unidos.Palavras-chaveLiteratura chicana, Escrita feminina, Hibridismo cultural, Identidade, Gloria Anzaldúa.

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Rodríguez Aguilera, Meztli Yoalli. "Diálogos hemisféricos entre feminismos del norte y sur: genealogías de feminismos críticos latinoamericanos." Realidad: Revista de Ciencias Sociales y Humanidades, no. 151 (November 26, 2018): 89–107. http://dx.doi.org/10.5377/realidad.v0i151.6805.

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Este artículo explora algunas genealogías históricas de los feminismos de latinoamérica en conversación con los llamados “feminismos del tercer mundo” en Estados Unidos, de mujeres negras y chicanas. Este trabajo se distancia de las visiones evolucionistas del pensamiento feminista, que tienden a suscribir inadvertidamente la pretendida supremacía de Occidente. Más en consonancia con la perspectiva decolonial, se prefiere ver las genealogías en una lógica de tiempo simultáneo.Realidad: Revista de Ciencias Sociales y Humanidades No. 151, 2018: 89-107

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Calvo, Luz. "Art Comes for the Archbishop." Meridians 19, S1 (December 1, 2020): 169–95. http://dx.doi.org/10.1215/15366936-8565946.

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Abstract Inspired by the Chicana feminist artist Alma López’s Our Lady (1999), this essay explores Chicana cultural and psychic investments in representations of the Virgin of Guadalupe. As an image of the suffering mother, the Virgin of Guadalupe is omnipresent in Mexican-American visual culture. Her image has been refigured by several generations of Chicana feminist artists, including Alma López. Chicana feminist reclaiming of the Virgin, however, has been fraught with controversy. Chicana feminist cultural work—such as the art of Alma López, performances by Selena Quintanilla, and writings by Sandra Cisneros and John Rechy—expand the queer and Chicana identifications and desires, and contest narrow, patriarchal nationalisms. By deploying critical race psychoanalysis and semiotics, we can unpack the libidinal investments in the brown female body, as seen in both in popular investments in protecting the Catholic version of the Virgin of Guadalupe and Chicana feminist reinterpretations.

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Greeley, Lynne. "Whatever Happened to the Cultural Feminists? Martha Boesing and At the Foot of the Mountain." Theatre Survey 46, no. 1 (May 2005): 49–65. http://dx.doi.org/10.1017/s0040557405000049.

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In 1991, Martha Boesing, cofounder of At the Foot of the Mountain in Minneapolis, declared, “I'm not [just] a cultural feminist. I was a Marxist before these girls were even born!” The “girls” to whom she was referring were the critics whose negative response to the performance of the multicultural collaborative piece The Story of a Mother II at the Women and Theatre Program in Chicago in 1987 marked a decisive clash between competing notions of feminism in American theatre. Boesing later owned her own cultural feminism, as well as her Marxist evocation to action, but the conflict between cultural feminists (who sought performance as a means of building communities) and materialist feminists (who resisted being constructed as part of universalized womanhood) resulted in a divide that ultimately affected the reception and hence the historical impact of At the Foot of the Mountain. From their founding in 1974 to this performance in 1991, Boesing and At the Foot of the Mountain had been featured both in critical literature and at theatre conferences, hailed for their application of consciously articulated feminist politics in the creative process of their plays. After Chicago, they lost momentum as subjects of study in critical scholarship.

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Calderón, Dolores, Dolores Delgado Bernal, Lindsay Pérez Huber, María Malagón, and Verónica Nelly Vélez. "A Chicana Feminist Epistemology Revisited: Cultivating Ideas a Generation Later." Harvard Educational Review 82, no. 4 (December 1, 2012): 513–39. http://dx.doi.org/10.17763/haer.82.4.l518621577461p68.

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this article, the authors simultaneously examine how education scholars have taken up the call for (re)articulating Chicana feminist epistemological perspectives in their research and speak back to Dolores Delgado Bernal's 1998 Harvard Educational Review article, “Using a Chicana Feminist Epistemology in Educational Research.” They address the ways in which Chicana scholars draw on their ways of knowing to unsettle dominant modes of analysis, create decolonizing methodologies, and build upon what it means to utilize Chicana feminist epistemology in educational research. Moreover, they demonstrate how such work provides new narratives that embody alternative paradigms in education research. These alternative paradigms are aligned with the scholarship of Gloria Anzaldúa, especially her theoretical concepts of nepantla, El Mundo Zurdo, and Coyolxauhqui. Finally, the authors offer researcher reflections that further explore the tensions and possibilities inherent in employing Chicana feminist epistemologies in educational research.

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Rea, Caterina Alessandra. "Redefinindo as fronteiras do pós-colonial. O feminismo cigano no século XXI." Revista Estudos Feministas 25, no. 1 (April 2017): 31–50. http://dx.doi.org/10.1590/1806-9584.2017v25n1p31.

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Resumo: Este texto pretende apresentar o fenômeno do feminismo romani (cigano) que, a partir do começo do século XXI, está se desenvolvendo em vários países europeus e das Américas com a intenção de empoderar as mulheres ciganas no seio das comunidades e da sociedade majoritária. Desenvolvendo uma perspectiva interseccional em termos de gênero, raça e classe, as autoras ciganas, ativistas e acadêmicas, se colocam em diálogo com as correntes feministas pós-coloniais, em particular, com o feminismo negro e chicano norte-americanos. Nesta ótica, o feminismo romani propõe uma redefinição das fronteiras do pós-colonial, enfatizando novos espaços de subalternidade e de luta, e atravessando territórios geográficos-simbólicos que costumamos pensar como centrais e hegemônicos.

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Hurtado, Aída. "Sitios y Lenguas: Chicanas Theorize Feminisms." Hypatia 13, no. 2 (1998): 134–61. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01230.x.

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Chicana feminist writers have written eloquently about the condition of women in their communities. Many of them have aligned themselves with and participated in various political movements. This practice has infused their theorizing with various influences which makes them similar to other feminist theorists but also different. This paper provides an overview of how Chicana feminist writings address the ethnic specific ways in which gender oppression is imposed on them and their proposals for liberation.

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Gondor-Wierciuch, Agnieszka. "Ethnic and Feminist Homecoming in “ Eyes of Zapata” by Sandra Cisneros." Kultura Popularna 4, no. 58 (December 30, 2018): 40–49. http://dx.doi.org/10.5604/01.3001.0012.8080.

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In her short story published in 1991 collection Woman Hollering Creek and Other Stories Chicana writer Sandra Cisneros addresses the issue of reconstructing ethnic counter- history through feminist perspective of the main protagonist and narrator Inés Alfaro. This female character gradually moves from the margins of history into its center when it takes control of the powerful figure of her husband, historical Emiliano Zapata, who in Cisneros’s re-writing of history is not a powerful leader of the well-known revolution, but a merciless macho with many lovers and children he pays no attention to. The story is a first-person account of Inés who becomes a powerful witch (la bruja) in order to avenge the injustice of the patriarchal culture. I want to prove that Cisneros wisely complicates the ethnic story of looking for one’s history and identity proving that literary homecoming of Chicanas is far from reaching idealized Aztlán, but it is a feminist quest for the autonomy, not only visible on the level of content, but the form as well, which to some extent is a homage to oral tradition and to famous Mexican woman writers Rosario Castellanos, Elena Garro and Juan Rulfo.

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Caraves, Jack. "Centering the “T”: Envisioning a Trans Jotería Pedagogy." Association of Mexican American Educators Journal 14, no. 2 (August 24, 2020): 104–23. http://dx.doi.org/10.24974/amae.14.2.364.

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In this piece, the author reflects on his Trans Chicanx identity and how his embodiment shapes his teaching and pedagogy. The author begins with a spoken word piece that captures his journey to his own trans-conocimiento. Then the author looks to the foundational work of Chicana/Latina Feminist pedagogies and transpedagogies to envision a trans jotería pedagogy that centers trans migrants—and trans women and people of color—that is grounded in disruption and vulnerability through the unsettling of borders and binaries tied to systems of power. In doing so, the author reflects on his trans jotería praxis in the classroom and through his podcast Anzaldúing It. The author concludes with looking to the tensions that arise when disruptions of systems of power are central to teaching and pedagogy and highlights the vulnerability necessary of both teacher and student to embark on consciousness raising and healing exchange.

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Elenes, C. Alejandra. "Transformando fronteras: Chicana feminist transformative pedagogies." International Journal of Qualitative Studies in Education 14, no. 5 (September 2001): 689–702. http://dx.doi.org/10.1080/09518390110059865.

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López-Céspedes, Sharon. "Huellas en un cuerpo: La Prieta de Gloria Anzaldúa. Cuerpos y fronteras." Temas de Nuestra América. Revista de Estudios Latinoaméricanos 33, no. 61 (July 13, 2017): 161. http://dx.doi.org/10.15359/tdna.33-61.11.

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Gloria Anzaldua (1942-2004) escritora lesbiana-feminista chicana. La Prieta, su ensayo autobiográfico, se publicó en Esta puente, mi espalda. Voces de mujeres tercermundista en los Estados Unidos, en 1988. El presente ensayo transita por las letras y pensamientos de esta mujer chicana, latinoamericana, mexicana, mestiza y lesbiana quien analiza y vive las muchas fronteras que atraviezan y penden sobre las humanidades femeninas.

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Got, Monica. "Towards a Geography of trauma: From El plan spiritual de Aztlán to the Birth of Chicana Spìritual Feminism." Revista Canaria de Estudios Ingleses, no. 81 (2020): 133–52. http://dx.doi.org/10.25145/j.recaesin.2020.81.09.

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The paper explores the unbreakable link between Chicana literature and its political/ ideological/militant/subversive component, based on a new interpretation of “cultural nationalism.” Explaining the sociopolitical motivations that led to the California student revolts of the 1960s and the Chicana Movement’s Plan Espiritual de Aztlán, I also discuss the ensuing falling-out between the feminine/feminist faction of the Movement and its androcentric majority. I draw on the formal/conceptual/linguistic hybridity of Gloria Anzaldúa’s Borderlands/La Frontera as a metaphor for the radical character of the entire Chicana literary phenomenon.

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Pérez, Michelle Salazar, and Cinthya M. Saavedra. "A Call for Onto-Epistemological Diversity in Early Childhood Education and Care: Centering Global South Conceptualizations of Childhood/s." Review of Research in Education 41, no. 1 (March 2017): 1–29. http://dx.doi.org/10.3102/0091732x16688621.

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In this chapter, we call for onto-epistemological diversity in the field of early childhood education and care (ECEC). Specifically, we discuss the need to center the brilliance of children and communities of color, which we argue, can be facilitated by foregrounding global south perspectives, such as Black and Chicana feminisms. Mainstream perspectives in ECEC, however, have been dominantly constructed from global north perspectives, producing a normalized White, male, middle-class, heterosexual version of childhood, where minoritized children are viewed as deficit. Although there have been important challenges to the discourse of a normalized, deficit child, we argue much of this work has remained grounded in global north positionings, which separate theory from the lived realities of children of color. As such, we introduce Black and Chicana feminisms as global south visions to transform approaches to research and pedagogy in ECEC and, in turn, disrupt inequities.

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Hurtado, Aída. "Sitios y Lenguas: Chicanas Theorize Feminisms." Hypatia: A Journal of Feminist Philosophy 13, no. 2 (April 1998): 134–61. http://dx.doi.org/10.2979/hyp.1998.13.2.134.

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Bermudez, Rosie C. "Chicana Militant Dignity Work." Southern California Quarterly 102, no. 4 (2020): 420–55. http://dx.doi.org/10.1525/scq.2020.102.4.420.

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This article explores the 1960s welfare rights movement in Los Angeles as one example of social justice activism based on Black-Brown coalition building and solidarity across various social movements. Within the larger welfare rights movement, a fundamentally feminist cause, Escalante advocated for the specific cultural, linguistic, and legal needs of the Spanish-speaking community. Participating in Black-Brown solidarity for multiple social justice causes in Los Angeles and nationally, Alicia Escalante faced arrests and police violence, modeling and inspiring her children and others, then and now, to militant dignity work.

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Sánchez Rubio, Dionisio. "Sheila Levrant de Brettevile y la influencia del feminismo en el diseño gráfico." Ñawi 1, no. 2 (June 29, 2017): 39. http://dx.doi.org/10.37785/1001204.

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Los estudios de género han hecho grandes contribuciones a la consolidación del diseño como disciplina. La historia del diseño y concretamente la del diseño gráfico, no ha tenido en cuenta las aportaciones de muchas mujeres diseñadoras que han encontrado en el feminismo una forma de conciliar ideología y profesión. El trabajo profesional y docente de Sheila Levrant de Bretteville ha sido crucial para visibilizar a la mujer dentro de la disciplina. Desde la fundación del edificio de la mujer junto a Arlene Raven y Judy Chicago, hasta la dirección del departamento de diseño gráfico de la Universidad de Yale, Sheila Levrant de Bretteville ha promovido un diseño feminista que fomenta la igualdad y el respecto en todos los ámbitos de la vida.

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Sánchez Rubio, Dionisio. "Sheila Levrant de Brettevile y la influencia del feminismo en el diseño gráfico." Ñawi 1, no. 2 (June 29, 2017): 39. http://dx.doi.org/10.37785/nw.v1n2.a4.

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Los estudios de género han hecho grandes contribuciones a la consolidación del diseño como disciplina. La historia del diseño y concretamente la del diseño gráfico, no ha tenido en cuenta las aportaciones de muchas mujeres diseñadoras que han encontrado en el feminismo una forma de conciliar ideología y profesión. El trabajo profesional y docente de Sheila Levrant de Bretteville ha sido crucial para visibilizar a la mujer dentro de la disciplina. Desde la fundación del edificio de la mujer junto a Arlene Raven y Judy Chicago, hasta la dirección del departamento de diseño gráfico de la Universidad de Yale, Sheila Levrant de Bretteville ha promovido un diseño feminista que fomenta la igualdad y el respecto en todos los ámbitos de la vida.

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Hormel, Leontina M. "Marx the Feminist?" Monthly Review 67, no. 8 (January 7, 2016): 57. http://dx.doi.org/10.14452/mr-067-08-2016-01_7.

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<div class="bookreview">Heather A. Brown, Marx on Gender and the Family: A Critical Study (Chicago: Haymarket, 2012), 323 pages, $28.00, paperback.</div><div class="bookreview">Silvia Federici, Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle (Oakland: PM Press, 2012), 189 pages, $15.95, paperback.</div>In the face of global economic crisis and the dismantling of social programs under austerity policies, many feminists are re-engaging Marx's critique of capitalism. This return to Marx is necessary if we are effectively to overcome gender oppression, especially since the latest trends in feminism—or at least those "fit to print" and discussed in the popular press—place the onus of equal treatment squarely on women's shoulders. Newfound feminists like Sheryl Sandberg advise women to "lean in" and adjust their behavior to suit the aggressively entrepreneurial norms rewarded in the real world that men lead. As Nancy Fraser aptly puts it, these tendencies within feminism serve as "capitalism's handmaiden": such identity-centered, cultural critiques have helped obscure capital's dependency on gendered oppressions.… Fortunately, recent scholarship by Heather Brown as well as Federici herself provides useful insights for feminists on how to reconsider Marxist theory.<a href="http://monthlyreview.org/index/volume-67-number-8" title="Vol. 67, No. 8: January 2016" target="_self">Click here to purchase a PDF version of this article at the Monthly Review website.</a>

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Medina-Vicent, Maria. "Reseña Libro: Malditas. Una estirpe transfeminista." Cuestiones de género: de la igualdad y la diferencia, no. 12 (June 24, 2017): 457. http://dx.doi.org/10.18002/cg.v0i12.4816.

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Autora: Itziar ZigaTafalla: Editorial Txalaparta, 2014 La autora de Devenir Perra (Melusina, 2009), Un zulo propio (Melusina, 2009) y Sexual Herria (Txalaparta, 2011) vuelve a agitar nuestras conciencias con su última obra titulada Malditas. Una estirpe transfeminista (2014). De nuevo, Itziar Ziga nos sorprende con su tono irreverente y su escritura directa. En esta ocasión, la autora recupera las biografías de ocho mujeres que aunque fueron claves en el desarrollo del movimiento feminista, han sido generalmente olvidadas e incluso minusvaloradas dentro de las propias filas del movimiento por la igualdad. De este modo, Ziga nos introduce en las perspectivas de las minorías, las obreras, las lesbianas, las negras, las chicanas, las putas, las transexuales… todos aquellos grupos que aún luchan por derrocar la noción dominante del sujeto del feminismo, así como ampliar su sentido.A través de su obra, así como de su trayectoria y comprometido activismo, Ziga pone en jaque al “Feminismo del Gran Poder”, como ella misma denomina. Sus palabras nos recuerdan que la lucha feminista no ha sido homogénea, sino que ha estado protagonizada a lo largo de las décadas por mujeres diversas, por grupos dispares que no se corresponden con el modelo de mujer blanca, occidental y heterosexual que parece ostentar el monopolio del discurso feminista en nuestra sociedad. En este sentido y con el objetivo de ampliar dicha noción, la selección de las biografías que aparecen en la obra se basa, según Ziga, en un aspecto común que une a todas las mujeres estudiadas, esto es, el estigma y la rebeldía: “todas fueron, son y serán mujeres de acción a las que les persigue cierto malditismo y que nunca trataron de erigirse como líderes”.

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Malagon, Maria, and Crystal Alvarez. "Scholarship Girls Aren't the Only Chicanas Who Go to College: Former Chicana Continuation High School Students Disrupting the Educational Achievement Binary." Harvard Educational Review 80, no. 2 (June 23, 2010): 149–74. http://dx.doi.org/10.17763/haer.80.2.h1uk3u1uk4422834.

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Drawing from extensive oral history interviews with five Chicana women, Malagon and Alvarez (re)conceptualize the way educational scholarship defines "high achieving."As attendees of California continuation high schools, all five women defy societal expectations by moving from these alternative educational spaces to community colleges, then transferring into four-year universities and going on to enroll in graduate programs. The article highlights the resistance strategies these young women employ through their critique of social oppression, with the authors using critical race theory, Latina/o critical theory, and Chicana feminist epistemologies to make sense of the women's narratives and their journeys through the educational pipeline.

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Fe, Marina. "Chicanas: sujetos en traducción." Anuario de Letras Modernas 16 (January 10, 2012): 123–31. http://dx.doi.org/10.22201/ffyl.01860526p.2011.16.631.

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La narrativa de las escritoras chicanas como Sandra Cisneros puede considerarse posmoderna al mismo tiempo que feminista en la medida en que se trata de una “revisión” y desconstrucción de las representaciones culturales de las mujeres chicanas y mexicanas. Es también una literatura crítica que se ubica en una de las fronteras de la cultura occidental, en la frontera entre dos culturas hegemónicas, la estadounidense y la mexicana, cuyos discursos dominantes pone en cuestión. Este ensayo pone el énfasis en las nociones de frontera y de traducción, particularmente en el caso de estas escritoras cuya actitud crítica y feminista es un gesto de resistencia frente a los paradigmas culturales y sociales. Se trata de una literatura que es en sí misma una forma de traducción y de performance.

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Cox, Lara. "Decolonial Queer Feminism in Donna Haraway's ‘A Cyborg Manifesto’ (1985)." Paragraph 41, no. 3 (November 2018): 317–32. http://dx.doi.org/10.3366/para.2018.0274.

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This article explores the queer qualities of feminist scientist Donna Haraway's ‘A Cyborg Manifesto’ (1985). In the first part, the article investigates the similarities between ‘A Cyborg Manifesto’ and the ideas circulating in queer theory, including the hybridity of identity, and the disruption of totalizing social categories such as ‘Gay man’ and ‘Woman’. In the second part, it is argued that ‘A Cyborg Manifesto’ evinced a decolonial feminist form of queerness. The article references the African-American, Chicana and Asian-American feminist sociology, theory, literature and history that ‘A Cyborg Manifesto’ takes up. The article does not wish to position Haraway's white-authored text as an authoritative voice on decolonial feminist queerness, instead arguing for the role of ‘A Cyborg Manifesto’ as a bibliographical work that readers may reference in their exploration of decolonial feminist beginnings of queer theory.

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Nandorfy, Martha. "Border thinking and feminist solidarity in the fourth world." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 15-17 (February 26, 2011): 78. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.200415-17505.

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From a governmental perspective, multiculturalism tends to be reduced to a hollow celebration of superficial differences, a strategic policy to control and contain forms of difference that actually require a process of community awareness to open towards the other, rather than merely tolerate it. This essay examines the writing of several Mexican-Americans and Chicano authors through the approach of their thought border. Gloria Anzaldúa’s and Cherrie Moraga’s poems illuminate perspectives of such conceptual strength as Chandra Talpade Mohanty’s most theoretical and academic discourse. The poets, performative artists and academics I consider in this work build intercultural bridges as solidary and collective response against commercial, military and government powers who speak of erasing borders when it comes to the free flow of money and hand cheap labor, but that want close them to prohibit the free flow of ideas and creative beings who seek a better life. Desde una perspectiva gubernamental, el multiculturalismo tiende a reducirse a una hueca celebración de diferencias superficiales; una política estratégica para controlar y contener las formas de diferencia que en realidad requieren un proceso de conscientización comunitaria para abrirse hacia el otro, en vez de simplemente tolerarlo. Este ensayo examina la escritura de varios autores mexicano-americanos y chicanas/os a través del enfoque de su pensamiento fronterizo. Poemas de Gloria Anzaldúa y Cherríe Moraga iluminan perspectives con tanta fuerza conceptual como el discurso más teórico-académico de Chandra Talpade Mohanty. Tanto los poetas, los artistas performativos y los académicos que considero en este trabajo construyen puentes interculturales como respuesta colectiva y solidaria en contra de los poderes comerciales, militares, y gubernamentales que hablan de borrar las fronteras cuando se trata del libre flujo de dinero y mano de obra barata, pero que las quieren cerrar para prohibir el flujo libre de ideas creativas y seres que buscan una vida mejor.

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Saavedra, Cinthya, and Michelle Pérez. "An Introduction: (Re)envisioning Chicana/Latina Feminist Methodologies." Journal of Latino/Latin American Studies 6, no. 2 (September 2014): 78–80. http://dx.doi.org/10.18085/llas.6.2.0645634738372v66.

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GARCIA, ALMA M. "THE DEVELOPMENT OF CHICANA FEMINIST DISCOURSE, 1970-1980." Gender & Society 3, no. 2 (June 1989): 217–38. http://dx.doi.org/10.1177/089124389003002004.

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Cummins, Amy, and Myra Infante-Sheridan. "Establishing a Chicana feminist bildungsroman for young adults." New Review of Children's Literature and Librarianship 24, no. 1 (January 2, 2018): 18–39. http://dx.doi.org/10.1080/13614541.2018.1429128.

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Jamieson, Katherine M. "Occupying a Middle Space: Toward a Mestiza Sport Studies." Sociology of Sport Journal 20, no. 1 (March 2003): 1–16. http://dx.doi.org/10.1123/ssj.20.1.1.

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In this paper, the author explores the usefulness of Chicana feminist scholarship for sport studies. Gloria Anzaldua’s concept of mestizaje, Maria Lugones’s concept of coalescence, and Chela Sandoval’s concept of differential consciousness are relied upon to assert the relevance of Chicana scholarship for sport studies. More specifically the paper focuses on the usefulness of such scholarship for identifying the ways that citizen-subjects both align with and resist dominant ideologies in everyday life. Interviews with former and current softball athletes of various Latina/o ethnicities are used to illustrate the occupation of a middle space and the usefulness of a mestiza sport studies.

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Serna, Cristina. "Locating A Transborder Archive of Queer Chicana Feminist and Mexican Lesbian Feminist Art." Feminist Formations 29, no. 3 (2017): 49–79. http://dx.doi.org/10.1353/ff.2017.0030.

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Aguilar, Mariela. "The Coatlicue’s State in The Mixquiahuala Letters: A Postmodern Interpretation on How to Reach the Mestiza Consciousness." Revista Canaria de Estudios Ingleses, no. 81 (2020): 181–92. http://dx.doi.org/10.25145/j.recaesin.2020.81.12.

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During the Chicana Literary Renaissance of the 1980s, Chicana writers–influenced by the Third World Feminist Movement–revealed new forms of representation of the Chicana experience. While concentrating on the subversive reading of the subject-object duality in Ana Castillo’s novel, The Mixquiahuala Letters (1985), Gloria E. Anzaldúa’s theory of the mestiza consciousness is also reviewed. Castillo represents the mestiza consciousness through her protagonist in a process of self-discovery through the reflection of autohistoria-teoría within the forty letters. The dichotomies of patriarchal ideologies that divide her from the Other are examined through the Coatlicue State, as inflected by such writers such as Julio Cortázar, Anaïs Nin and Miguel de Cervantes. Castillo creates a postmodern hopscotch style novel in which the reader is fundamental to the subversive interpretation of the three reading options (the conformist, the cynical, and the quixotic).

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Fernández, Mónica. "QUEERING AMERICAN SPACE IN PIRI THOMAS’ DOWN THESE MEAN STREETS: A GLISSANTIAN APPROACH TO KINSHIP." Revista de Estudios Norteamericanos, no. 24 (2020): 47–66. http://dx.doi.org/10.12795/ren.2020.i24.03.

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This paper reconsiders the Chicana girlhood narratives of Mary Helen Ponce and Norma E. Cantú, Hoyt Street and Canícula respectively, as instances of the ambiguous gender identities that lie at the core of much post-Borderlands theory. Drawing on Jose Esteban Muñoz’s theory of disidentification, Jennifer Ayala’s concept of “mothering in the borderlands” and Gloria Anzaldúa’s latest insights on liminality and fluidity, I contend that the female characters of the novels under analysis enter into a contradictory dialogue with the patriarchal archetypes of the mother, the virgin and the whore. Thus, this paper departs from previous feminist approaches to these texts, which have disregarded the characters’ allegiance and non-allegiance to patriarchal discourses on Chicana femininity. My aim with this essay is to advance new readings of these girlhood narratives as well as to contribute to research into the fragmentary and largely evasive character of Chicana identities.

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Fernández-García, Andrea. "INCORPORATING AMBIGUITY INTO GIRLHOOD EXPERIENCES: GENDER STEREOTYPES AND IDENTITY NEGOTIATIONS IN MARY HELEN PONCE'S HOYT STREET AND NORMA E. CANTÚ'S CANÍCULA: SNAPSHOTS OF A GIRLHOOD EN LA FRONTERA." Revista de Estudios Norteamericanos, no. 24 (2020): 67–92. http://dx.doi.org/10.12795/ren.2020.i24.04.

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This paper reconsiders the Chicana girlhood narratives of Mary Helen Ponce and Norma E. Cantú, Hoyt Street and Canícula respectively, as instances of the ambiguous gender identities that lie at the core of much post-Borderlands theory. Drawing on Jose Esteban Muñoz’s theory of disidentification, Jennifer Ayala’s concept of “mothering in the borderlands” and Gloria Anzaldúa’s latest insights on liminality and fluidity, I contend that the female characters of the novels under analysis enter into a contradictory dialogue with the patriarchal archetypes of the mother, the virgin and the whore. Thus, this paper departs from previous feminist approaches to these texts, which have disregarded the characters’ allegiance and non-allegiance to patriarchal discourses on Chicana femininity. My aim with this essay is to advance new readings of these girlhood narratives as well as to contribute to research into the fragmentary and largely evasive character of Chicana identities.

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Journal articles on the topic 'Chicana feminists'

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