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Dissertations / Theses on the topic 'Chicano'

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Published: 4 June 2021
Last updated: 23 February 2023

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1

Santos, César Augusto Alves dos. "A (des)estruturação da identidade dos chicanos em ...y no se lo tragó la tierra, de Tomás Rivera /." São José do Rio Preto, 2019. http://hdl.handle.net/11449/182479.

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Orientador: Giséle Manganelli Fernandes
Resumo: Este trabalho objetiva analisar como as personagens dos episódios presentes na obra da literatura chicana ...y no se lo tragó la tierra, de Tomás Rivera (1992), têm sua identidade (des)estruturada, exemplificando a (des)estruturação identitária dos chicanos, imigrantes mexicanos nos Estados Unidos e seus descendentes. Por meio dos conceitos de nação e nacionalismo adotados por Ernest Gellner (1983), Eric Hosbsbawn (2008) e Benedict Anderson (2008), averiguar-se-á o contexto histórico e os eventos ocorridos a fim de entender como esses conceitos estão relacionados ao processo de formação da comunidade chicana nos antigos territórios mexicanos conquistados pelos EUA, intensificado pelo movimento diaspórico. Após esse levantamento histórico, pretende-se comprovar o processo de estruturação/consolidação da identidade chicana, associando-a com o conceito de identidade de subclasse, definido por Bauman (2005) como a negação do direito de um indivíduo reivindicar uma identidade que não seja a que lhe foi imposta por outros; e o de desestruturação dessa identidade, articulando-a com a ideia de identidade fragmentada do sujeito pós-moderno defendida por Hall (2005). Os trechos e passagens dos episódios validarão as características e experiências das personagens como instrumentos tanto de apresentação como de ruptura dos estereótipos estabelecidos à identidade chicana.
Abstract: This thesis aims at analyzing how the characters of the episodes presented in the Chicano Literature novel ...y no se lo tragó la tierra, by Tomás Rivera (1992), have their identity de/structured, exemplifying the identity de/structuring of the Chicanos, Mexican immigrants in the United States and their descendents. Through the concepts of nation and nationalism addressed by Ernest Gellner (1983), Eric Hosbsbawn (2008) and Benedict Anderson (2008), the historical context and the occurred events will be discussed in order to understand how these concepts are related to the process of the Chicano community formation in the former Mexican territories conquered by the U.S., itensified by the diasporic movement. After the historical data, it is intended to prove the process of structuring/consolidating the Chicano identity, associating it to the concept of underclass, defined by Bauman (2005) as the denial of the right of an individual to reclaim an identity different from the one that was imposed by others; and also the one of destructuring this identity, articulating with the idea of fragmented identity of the post-mordern subject defended by Hall (2005). The excerpts and passages from the episodes will validate the characters’ features and experiences as tools for both presenting and rupturing stereotypes given to the Chicano identity.
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2

Roman, Nike. "Eso No es Rap es Vida Real: Latinx Chicago Hip Hop Artists as Organic Intellectuals, Taking Control of the Narratives of their Communities." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/854.

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This thesis analyzes at how Latinx Hip Hop artists from Chicago act as organic intellectuals within their community and how they use their platform as artists to challenge the narratives created by government officials that aim to criminalize their community in an effort to normalize and justify the policing of their neighborhoods.
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3

Contreras, Raoul. "Chicano Movement Chicano Studies: Social Science and Self-Conscious Ideology." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 1997. http://hdl.handle.net/10150/624827.

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4

Clawson, Cheyla Cabrales. "Chicano Y Chicana income differences among the largest U. S. Hispanic population /." Diss., Click here for available full-text of this thesis, 2006. http://library.wichita.edu/digitallibrary/etd/2006/t019.pdf.

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5

Mendoza, Marisa B. "Canciones del Movimiento Chicano/Songs of the Chicano Movement: The Impact of Musical Traditions on the 1960s Chicano Civil Rights Movement." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/129.

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This thesis analyzes resistance songs as key representations of the identity and political formation that took place during the 1960s Chicano movement. Examining particular musical traditions, this thesis highlights the value of placing songs of the Chicano struggle in national narratives of history as well as in the context of an enduring and thriving legacy of political and social activism that continues to allow the Chicano community to recognize and validate their current social realities.
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6

Kenny, John. "The Chicano Mural Movement of the Southwest: Populist Public Art and Chicano Political Activism." ScholarWorks@UNO, 2006. http://scholarworks.uno.edu/td/492.

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This work examines an art movement that was a direct outgrowth of a populist civil rights movement of the late 1960’s in the Southwest United States. This art, the Chicano Murals created as part of el Movimiento in San Diego, California was intended primarily as a didactic communication medium to reach into the barrios and marginalized neighborhoods for the primary purpose of carrying a resistance message to the semiliterate mestizo population within. Its secondary purpose was to bring a message from within these minority neighborhoods outward to the privileged elite, both Anglo and Hispanic, that within the confines of the barrio there exists a culture and heritage that has value. The Chicano Murals were ubiquitous throughout the southwest United States with concentration of the art in those areas adjacent to the Mexican border. This work examines some of the murals, and the politics associated with their creation principally in San Diego, California, and some activities in Los Angeles, and Santa Fe, New Mexico. This dissertation posits that it has been well established that art in public space is often a contentious matter and when it also carries a contra message, as did the Chicano murals, it may be considered intrusive and abrasive. The social environment into which these murals were insinuated--the public sphere, the intellectual territory of high art and the elite system of private and government cultural patronage, are examined in the context of their effect upon the mural content and conversely, the effects of these murals upon diversity in the high art and museology of the United States.
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7

Fejoz, Louise. "L'enfant chicano et l'école américaine." Toulouse 2, 1986. http://www.theses.fr/1986TOU20084.

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La scolarite des jeunes chicanos et des enfants minoritaires en general, est un dilemme pour le systeme scolaire americain, resolument monolingue et monoculturel, anime depuis toujours par l'ideal de l'assimilation des immigres aux normes de la culture anglo-saxonne protestante. Le mouvement des droits civiques et la prise de conscience des minorites des annees soixante-dix firent surgir des revendications economiques, linguistiques et culturelles. La loi sur l'enseignement bilingue (bilingual education act) de 1968 intervention sans precedent du gouvernement federal dans les affaires scolaires fut promulguee dans le but de financer des enseignements differencies afin de venir en aide aux enfants minoriaires. Cependant, en raison de la complexite du contexte social, culturel et politique dans lequel fut mis en place l'enseignement bilingue, il est evident que les problemes debordent largement le cadre scolaire et qu'il faudra bien autre chose que des programmes differencies pour ameliorer les resultats des enfants minoritaires. Reste, enfin, la question de savoir si les americains sont prets a accepter l'existence du pluralisme culturel dans leur pays et a abandonner leur politique scolaire traditionnelle, nettement assimilationniste
The schooling of chicano children and of minority children in general presents a dilemma for the monolingual-monocultural american school system, long dominated by the ideal of assimilation to anglo-saxon protestant norms. The civil rights movement and the new ethnic awareness of the seventies brought demands from minority groups for equal opportunity and recognition of their cultural and linguistic differences. The bilingual education act of 1968 an unprecedented federal effort in the area of school policy sought to meet the needs of language minority children by providing funds for compensatory programs designed to overcome their difficulties. However, in view of the complex social, cultural and political contexts in which the programs were implanted, it seems obvious that it will require more than special programs to improve school performance for minority children. Ultimately, there remains the question of whether or not the americans are ready to accept the reality of cultural pluralism within their borders and therefore abandon strongly assimilationist school policies
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8

Fejoz, Louise. "L'Enfant chicano et l'école américaine." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb37597564c.

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9

Padilla, Raymond V. "Chicano Pedagogy: Confluence, Knowledge, and Transformation." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 2000. http://hdl.handle.net/10150/624841.

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10

Hamilton, Amy T. "Peregrinations: Walking the Story, Writing the Path in Euro-American, Native American, and Chicano/Chicana Literatures." Diss., The University of Arizona, 2008. http://hdl.handle.net/10150/195967.

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This dissertation traces the act of walking as both metaphor and physical journey through the American landscape in American texts. Drawing together texts from different time periods, genres, and cultural contexts, I contend that walking is a central trope in American literature. Textual representations of traversing the land provoke transformation of the self recording the walk and the landscape in the imagination of the walker. The experience of walking across and through the heavily storied American land challenges the walker to reconcile lived experience with prior expectations.While many critics have noted the preponderance of travel stories in American literature, they tend to center their studies on the journeys of Euro-American men and less often Euro-American women, and approach walking solely as metaphor. The symbolic power of a figure walking across the American land has rightfully interested critics looking at travel across the continent; however, this focus tends to obscure the fact that walking, after all, is not only a literary trope - it has real, physical dimensions as well.Walking in the American land is more than the forward movement of civilization, and it is more than the experience of wilderness and wildness. In many ways, walking defines the American ideals of space, place, and freedom. In this context, this dissertation investigates the connections between walking, American literature, and the natural world: What is it about walking that seems to allow American writers to experience the land in a way that horses, cars, trains, and planes prevent? What about the land and the self is revealed at three miles an hour? In the texts I examine, walking provides a connection to the natural world, the sacred, and individual and cultural identity. I trace American responses to nature and cultural identity through the model of walking - the rhythm of footsteps, the pain of blisters and calluses, and the silence of moving through the wilderness on foot.
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11

García, Ramón. "Chicano representation and the strategies of modernism /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1997. http://wwwlib.umi.com/cr/ucsd/fullcit?p9820853.

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12

Belkin, Elena. "Changing fronts in La Lucha Chicana the cultural construction of class, race, and gender in Chicano/a literature /." Connect to resource, 2008. http://hdl.handle.net/1811/32190.

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13

von, Destinon Mark Alan. "The integration, involvement, and persistence of Chicano students." Diss., The University of Arizona, 1989. http://hdl.handle.net/10150/184898.

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This study identified factors contributing to Mexican-American student persistence in higher education. Tinto's model of student withdrawal was blended with Astin's theory of involvement in a theoretical framework that also gave special focus to hispanic and Mexican-American student concerns. The data consisted of unstructured interviews with a small sample of Mexican-American students at the University of Arizona. Content analysis was used to categorize the data and symbolic interaction theory was used for its interpretation. Findings about personal and institutional factors, were combined to understand persistence in the context of person/environment interaction. The personal factors influencing student persistence were "self," human support, financial adversity, commitment, acculturation, and gender differences; none of these factors stood alone, and each was present to some degree in each of the successful students. Commitment was the most important overriding theme in these personal factors. The institutional factors influencing persistence were academic preparation, use of student services, student/instructor interaction, and academic experiences. Symbolic interaction theory was the analytic framework used to interpret these factors of student persistence in the light of the meanings students attached to events in their college experiences. Empowering students to succeed is proposed as the organizing model for institutions to influence persistence.
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14

Sotelo, Susan B. "Chicano detective fiction: Hot sauce for the whodunit." Diss., The University of Arizona, 2003. http://hdl.handle.net/10150/289955.

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Recent detective novels (1985-2001) of five Chicano authors, Rudolfo Anaya, Lucha Corpi, Rolando Hinojosa, Michael Nava and Manuel Ramos are analyzed in relationship to Anglo-American and British detective genres, Chicano literature and eighteenth- and nineteenth-century Romanticism. The analysis focuses on Rudolfo Anaya's Shaman Winter, Lucha Corpi's Cactus Blood, Rolando Hinojosa's Partners in Crime, Michael Nava's Rag and Bone and Manuel Ramos' The Ballad of Rocky Ruiz. Chicano detective fiction draws from Anglo-American and British detective genre formulas and can be distinguished from the Anglo-American and British detective fiction genres because of the nature of its departures from detective genre formulas. In addition to the detective genre, Chicano authors refer to various eighteenth- and nineteenth-century Romantic literatures. Chicano detective fiction is aware of popular interests in the United States: an interest in ethnic literatures, a popular interest in origin, and the popularity of the crime story or detective story in non-fiction news and fictional narratives of television and film. The five novelists utilize these contemporary popular trends in the United States in order to reach a larger readership than would otherwise be possible if any one of the three were ignored. Anglo-American and British detective fiction assumes a homogeneous readership: national and/or ethnic-racial. Chicano detective fiction does not assume that its readers are Chicano and for this reason elaborates on the origin and the community of the detective in order to facilitate the reader's identification with the investigator. Chicano detective novels integrate, under the guise of detective fiction, the stories of an ethnic experience and the origin of an ethnicity. The quest of Chicano detectives is to establish a stable environment and a stable identity, but the dialectic that ensues between the detective and his environment cannot be resolved conclusively. Their visions of stability originate from various sources that range from a homogeneous North-American ideology to a Chicano alter-ideology. Each individual novel suggests a space where the detective, his community and the nation state can entertain the romantic illusion of productive cooperation beneficial to the Chicano community.
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15

de, la Garza Valenzuela José A. "IMPOSSIBLY HERE, IMPOSSIBLY QUEER:CITIZENSHIP, SEXUALITY, AND GAY CHICANO FICTION." Miami University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=miami1460677739.

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16

García, Ignacio M. "Constructing the Chicano Movement: Synthesis of a Militant Ethos." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 1997. http://hdl.handle.net/10150/624826.

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17

Camacho, David E. "Chicano Urban Politics: The Role of the Political Entrepreneur." University of Arizona, Mexican American Studies and Research Center, 1987. http://hdl.handle.net/10150/218632.

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18

Aguilar, Emiliano Jr. ""No More Cathedrals|" The Chicano Movement Encounters the Catholic Church." Thesis, Purdue University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10272950.

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The tumultuous period of the 1960s reflect an era of change and renegotiation of the power dynamics in the United States. While forging an ethno-nationalist identity, the historical agents of the Chicano Movement also struggled with some of their identifying characteristics and those characteristics impact on their activism. The most notable internal conflict with the Chicanos’ construction of identity was the role of their faith and its physical manifestation: the Catholic Church. Through the external movements of notable leaders, such as César Chávez, Ricardo Cruz, and Reies Lopez-Tijerina, the role of religion in a movement that is typically considered secular was notable. These leaders questioned the use of resources by the Church on behalf of the Chicanos and demanded that the Church serve, along with the movement, in their pursuit for equality. Chicano leaders established a precedent for internal changes via Chicano priests and religious Chicanas within the Church. As criticism of the Catholic Church by external forces allowed for ample space for internal members of the system to advocate for change on the basis of the protests. Members of the movement pressured the Catholic Church to support its Chicana constituents were necessary to elicit change from the Catholic Church in its support of Chicano constituents. Each group within the Chicano political movement shared demands of the Church to utilize native clergy, reconsider the use of their resources, and serve their constituents’ physical and not just their spiritual needs. Aside from this reciprocal relationship, these Chicanos political leaders forced the Catholic Church to act on the declarations of Vatican II by relying on liberationist concepts. These concepts sought to establish a focus on the impoverished and to treat the spiritual needs and earthly needs of the poor simultaneously. The Chicano Movement demanded that the Catholic Church become involved with issues of social justice and provide the Chicano Movement with a greatly needed moral justification.

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19

Hepworth, C. N. "Struggle and identity : Chicano/a literature in "the space between"." Thesis, Swansea University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637265.

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This thesis challenges Arthur M. Schlesinger, Jr.'s contention that the United States in disuniting. He believes the forces of multiculturalism have caused the national voice to splinter, resulting in a "space between" the nation's various cultural groups. These allegations are brought under scrutiny through an examination of Chicano/a literature, the product of an ethnic group which itself inhabits a "space between". Conceiving of the cultural group as an occupant of a particular "space", the psychological attributes of the centre and the border are examined through the notion of the territorial imperative. Particular attention is paid to the issue of the border because Chicano/as are deemed occupants of a border culture. The contention is made that it is impossible for the ethnic groups to exist in isolation from one another. In the same way that the Chicano/a holds Mexico and the United States in mutual relationship, so the dual constructs of ethnicity and history constitute an incontrovertible bond. Allegations that the Spanish language is divisive are examined and textual analysis reveals that the boundaries of the Chicano/a's language are not as restrictive as some have claimed. The literature, in fact, illustrates that cultural boundaries are permeable and it is the reader who is invited to examine the preconceptions he or she might bring to the act of reading about a cultural "other". Far from promoting disunity, then, it is maintained that the voice of the Chicano/a operates to show that the "space between" should be understood as a site of cultural negotiation. In the self-professed land of the brave, the White Anglo-Saxon Protestant populace must summon the courage to approach its cultural borders. Only then will the separate "spaces" be United.
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20

Hurtado, Jose Luis. "A Comparative Survey Of Chicano And Anglo Community College Students." Scholarly Commons, 1985. https://scholarlycommons.pacific.edu/uop_etds/3215.

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Purpose. The purpose of the study was to examine the social and cultural characteristics of successful and unsuccessful Mexican American community college students and compare them to successful and unsuccessful Anglo American community college students. The goal of this study was to collect data on ten independent variables that consistently appeared in the review of literature and were suspected of affecting the success of Chicanos in the California College system. Procedures. The major research question of this study was exploratory in nature in that it looked at possible factors which might affect the success or failure of Chicano students. A total sample of 260 community college students was surveyed at two Bay Area community colleges. Results. The research found that not all ten independent variables studied were as important in determining the key elements of academic success for Anglo or Chicano community college students. In particular, family structure, socioeconomic status, peer group support, and academic self-concept showed a strong relationship to the success of these community college students. In addition, there were six other variables, parental support, career goals, college staff support, sex roles, acculturation and world view which were not found to be as critical to the academic success of community college students. Conclusions. The first critical success factor was the family structure of these students and the data showed it was one of the most important factors in whether or not they succeeded in community college. The data implied that Chicano successful students come from families with more traditional/authoritarian structure. The second key success factor in this research was the socioeconomic status of the student. The data revealed that regardless of the type of job held by their parents, economically well off Chicano students were much more likely to be successful in college. The third significant independent variable in this research was the peer group support of these students. Most importantly, the data revealed that those students who have a strong network of peer group support are more likely to do well in college. The fourth significant independent variable to be examined was the academic self-concept of these students. The data concluded that college success can be determined in part by the view that a student has of himself in the classroom setting. Recommendations. This research suggests that a more extensive orientation of all community college staff is needed to sensitize them to the varied cultural background of their student population.
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21

Valdés, Dennis Nodín. "The New Northern Borderlands: An Overview of Midwestern Chicano History." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 1989. http://hdl.handle.net/10150/624798.

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22

Navarro, Armando. "The Post Mortem Politics of the Chicano Movement: 1975-1996." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 1997. http://hdl.handle.net/10150/624828.

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23

Del, Castillo Richard Griswold. "Chicano Historical Discourse: An Overview and Evaluation of the 1980s." Mexican American Studies & Research Center, The University of Arizona (Tucson, AZ), 1993. http://hdl.handle.net/10150/624846.

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24

Cloer, Katherine Reguero. "A Champion for the Chicano Community: Anita N. Martínez and Her Contributions to the City of Dallas, 1969-1973." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84190/.

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Much has been published in Chicano studies over the past thirty to forty years; lacking in the historiography are the roles that Chicanas have played, specifically concerning politics in Dallas, Texas. How were Chicanas able to advance El Movimiento (the Mexican American civil rights movement)? Anita Martínez was the first woman to serve on the Dallas City Council and the first Mexican American woman to be elected to the city council in any major U.S. city. She served on the council from 1969 to 1973 and remained active on various state and local boards until 1984. Although the political system of Dallas has systematically marginalized Mexican American political voices and eradicated Mexican American barrios, some Mexican Americans fought the status quo and actively sought out the improvement of Mexican barrios and an increase in Mexican American political representation, Anita N. Martínez was one of these advocates. Long before she was elected to office, she began her activism with efforts to improve her children’s access to education and efforts to improve the safety of her community. Martinez was a champion for the Chicano community, especially for the youth. Her work for and with young Chicanos has earned her the moniker, “Defender of Dreams.” She created a chicano recreation center in Dallas, as well as various poverty programs and neighborhood beautification projects. Although she has remained relatively unknown, during her tenure on the Dallas City Council, between the years 1969 and 1973, Anita Martínez made invaluable, lasting contributions to the Chicano community in Dallas.
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25

Casas, Martha. "Viva Emiliano Zapata! Viva Benito Juarez! Helping Mexican and Chicano Middle School Students Develop a Chicano Consciousness via Critical Pedagogy and Latino/Latina Critical Race Theory." University of Arizona, Mexican American Studies and Research Center, 2006. http://hdl.handle.net/10150/219198.

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This article describes how an anti-racist curriculum constructed on Critical Race Theory (CRT) and Latino Critical Pedagogy (LatCrit) helped Mexican and Chicano middle school students enrolled in an alternative education program to alter their attitudes toward the use of English, and to change their forms of self-identification resulting in the development of a Chicano consciousness. In the beginning of this fourteen-month study, 9.6% of the students identified with the Chicano label. However, at the end of the study, 77% of the class selected the Chicano label for self-identification. Moreover, this investigation bridges the theoretical concepts of Critical Pedagogy to everyday practice in a middle school classroom. In short, the tenets of this theoretical framework were applied in the design and the implementation of the curriculum.
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Jonsson, Carla. "Code-switching in Chicano Theater : Power, Identity and Style in Three Plays by Cherríe Moraga." Doctoral thesis, Umeå University, Modern Languages, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-498.

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The thesis examines local and global functions of code-switching and code-mixing in Chicano theater, i.e. in writing intended for performance. The data of this study consists of three published plays by Chicana playwright Cherríe Moraga.

Distinguishing between code-switching and code-mixing, the investigation explores local and global functions of these phenomena. Local functions of code-switching are functions that can be seen in the text and, as a consequence, can be regarded as meaningful for the audience of the plays. These functions are examined, focussing on five loci in which code-switching is frequent and has clear local functions. The loci are quotations, interjections, reiterations, ‘gaps’ and word/language play.

Global functions of code-switching and code-mixing operate on a higher level and are not necessarily detected in the actual texts. These functions are discussed, focussing on two main areas, namely power relations (addressing questions of domination, resistance and empowerment) and identity construction (addressing questions of how identity can be reflected by use of language and how identity is constructed and reconstructed by means of language).

The study suggests that code-switching fills creative, artistic and stylistic functions in the plays and that code-switching and code-mixing can serve as responses to domination in that they can be used to resist, challenge and ultimately transform power relations.

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27

Franco, William. "Cross-cultural collaboration in New Zealand : a Chicano in Kiwi land." Massey University, 2008. http://hdl.handle.net/10179/878.

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In my exegesis, I will explore the different social, political, cultural and artistic themes, influences and methods that direct my art practice. I will dissect my current work, outlining these transformations and how they impact my work here at Massey, as well as how they will continue to inspire my art practice in the future.
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28

Moriel, Hinojosa Rita Daphne. "The Ideological Appropriation of La Malinche in Mexican and Chicano Literature." Thesis, University of North Texas, 2013. https://digital.library.unt.edu/ark:/67531/metadc283831/.

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La Malinche is one of the most controversial figures in Mexican and Chicano literature. The historical facts about her life before and after the Spanish Conquest are largely speculative. What is reliably known is that she had a significant role as translator, which developed into something of mythic proportions. The ideological appropriation of her image by three authors, Octavio Paz, Laura Esquivel and Cherríe Moraga, are explored in this thesis. The full extent of the proposed rendition of La Malinche by Octavio Paz is the basis of the second chapter. The conclusion drawn by Paz, in The Labyrinth of Solitude (1950) is that La Malinche is what he calls la chingada [the raped/violated one] and proposes that all women are always open to conquest, sexually and otherwise. Laura Esquivel's novel Malinche (2006) is a re-interpretation that focuses on the tongue as the source of power and language as the ultimate source of autonomy for La Malinche. This aspect of La Malinche and the contrast of Paz's understanding are the basis of the third chapter of this thesis. Cherríe Moraga, in Loving in the War Years (1983), proposes that if women are to be traitors, it is not each other that they should betray but their cultural roles as mothers and wives. She writes that in order to avoid being the one who is passively colonized, women often times become el chingón. However, ultimately women are free of these limiting dichotomous roles are able to autonomously define themselves in a way that goes beyond these labels. This is only possible when La Malinche is re-interpreted by these by different authors.
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Wegner, Kyle David. "Children of Aztlán : Mexican American popular culture and the post-Chicano aesthetic /." Connect to online resource, 2006. http://proquest.umi.com/pqdweb?did=1147180781&sid=1&Fmt=2&clientId=39334&RQT=309&VName=PQD.

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30

Taylor, Candida Louise Buddie. "Identity is an optical illusion : film and the construction of Chicano identity." Thesis, University of Birmingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251878.

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This thesis examines constructions of Chicano (or Mexican American) identity in literature and film. I explore how writers and filmmakers negotiate the dominance of Hollywood models over the culture. In Chapter One, I argue that literature gives way to film in articulations of Chicano identity; Gonzales and Anzald6a use cinematic imagery and Castillo's short story adopts the characteristics of film. Chicano documentaries were made to correct Hollywood's negative images of the culture. In Chapter Two I study Luis Valdez's Zoo! Suit (1981), a film that celebrates the Chicano icon of the pachuco by subverting the Hollywood musical genre. Chapter Three considers two films by Lourdes Portillo in which Chicano culture is scrutinised through the frames of ethnography and film noir. In Chapter Four I examine John Sayles' revisionist Western, Lone Star and the extent to which history dominates the present in Texas. Robert Rodriguez's Mexican action heroes and his ethnic humour are the subject of Chapter Five. Chapter Six examines two films by Allison Anders in the light of her self-confessed obsession with Chicano culture. In conclusion I argue that Anders' autobiographical character in Gas, Food, Lodgi»g (1991), articulates Anglo anxieties about identity, bringing the trajectory around full circle.
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Albrizio, Eileen M. "Wearing costumes and crossing borders : search for self in Chicano/a literature /." Abstract, 2008. http://eprints.ccsu.edu/archive/00000551/01/1995Abstract.htm.

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Thesis (M.A.) -- Central Connecticut State University, 2008.
Thesis advisor: Katherine Sugg. "... in partial fulfillment of the requirements for the degree of Master of Arts in English." Includes bibliographical references (leaves 114-116). Abstract available via the World Wide Web.
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FLORES, ARTURO CONRADO. "EL TEATRO CAMPESINO DE LUIS VALDEZ, 1965 - 1980. (SOUTHWEST, UNITED STATES, CHICANO)." Diss., The University of Arizona, 1986. http://hdl.handle.net/10150/188145.

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Since its formation in 1965, Luis Valdez' El Teatro Campesino has evolved through various stages, always addressing the sociopolitical struggles and perspectives of the Chicano. In the present doctoral dissertation, entitled El Teatro Campesino de Luis Valdez, 1965-1980, we examine the various transitions which this theatrical group has undergone, and concurrently, analyze some of the plays corresponding to each of the troupe's evolutionary stages. Our textual analysis is focused on the parameters which are aluded to in each play, and also is based on a structural approach of examining the dramatic text itself. In the first chapter, which includes a general introduction to Chicano Theater, we outline historical and thematic characteristics of the theater in the Southwest of the United States. At the same time, we define the term "Aztlan" as a national and cultural entity since 1969. In the second chapter we postulate the following periodic classification of El Teatro Campesino. A first stage of Social Consciousness Raising (1965-1970); a second of Return to Cultural Origins and Self Identity (1971-1975); and a third of Commercialization (1975-1980). In addition, we redefine some of the theoretical and technical concepts previously interpreted by critics regarding the troupe's period of Social Consciousness Raising. In the third chapter we discuss and analyze some of the theoretical considerations involved in the dichotomy present in studying the representational act (live theater) as opposed to the dramatic text. In this chapter we offer a textual analysis of four Actos: Las dos caras del patroncito; La conquista de Mexico; No saco nada de la escuela; and Soldado Razo. In our analysis we examine, in accordance to the theories proposed by Tzvetan Todorov, the "historia" and the "discurso" of each Acto, while studying the social message each conveys. In the last two chapters--four and five--we study and analyze the plays Bernabe and Zoot-Suit and conclude that El Teatro Campesino has not completely lost its social character encompassing the Chicano cultural environment, contrary to what many critics have maintained.
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Rodriguez, Cristina. "Find Yourself Here| Neighborhood Logics in Twenty-First Century Chicano and Latino Literature." Thesis, University of California, Irvine, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3717110.

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"Find Yourself Here" argues that since transmigrants often form profound connections to place, we can develop a nuanced account of transmigrant subjectivity through innovative fiction by migrants who describe their own neighborhoods. The authors studied use their own hometowns as both setting and stylistic inspiration, deploying various formal techniques to mirror the fictional location to the real one, thus literarily enacting the neighborhood. I construct a neighborhood geography from each work, by traveling on foot, interviewing the neighbors and local historians, mapping the text’s fictional setting upon the actual spaces it references, and teasing out connections between place, narrative form, and migrancy, to demonstrate how excavating the locale illuminates the text. My methodology is interdisciplinary: it incorporates recent sociological studies of transnationalism by Linda Basch, Patricia Pessar, and Jorge Duany, tenets of Human Geography, and the work of Latino literary theorists including Raúl Homero Villa and Mary Pat Bray on space in narrative. My literary neighborhood geographies—of Salvador Plascencia’s El Monte barrio, Junot Díaz’s New Jersey housing development, Sandra Cisneros’ Westside Chicago, and Helena María Viramontes’ East Los Angeles—sharpen Latino literary criticism’s long-standing focus on urban and regional spaces in narrative by zooming in on neighborhood streets, while building on contemporary theories of transnationalism to analyze the broader cultural implications of local migrancy. By grounding the effects of transmigrancy in concrete locations, “Find Yourself Here” presents a comprehensive vision of the US Latino immigrant experience without generalizing from its myriad versions and numerous sites.

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Lejeune, Catherine. "La frontière entre les États-Unis et le Mexique : espace identitaire du Chicano." Paris 7, 1992. http://www.theses.fr/1992PA070071.

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Ce travail se veut apprehender la frontiere entre les etats-unis et le mexique d'un point de vue inhabituel, cleui de vie collective : dans le passe, le "borderlands" fut temoin de conflits entre les differentes populations frontalieres qui l'habitaient - espagnols, creoles et indiens -, mais la vie dans cette region donna aussi lieu a de nombreuses interactions sans qu'aucun de ces groupes ne perde jamais de sa particularite ; le trace frontalier instaure en 1848 ne lui enleva rien de s asingularite en tant que lieu, et de sa pertinence en tant que categorie : ses populations actuelles sont toujours aussi diversifiees qui entretiennent entre elles des rapports complexes, et nouent avec la frontiere un lien singulier. Pour les chicanos qui sont le produit de la rupture historique cree par la guerre entre les deux pays, la frontiere a une fonction identificatrice : c7est autour d'elle que se forge leur identite. L'enquete que nous avons menee sur les representations de la frontiere dans l'imaginaire collectif du chicano montre le role important qu'elle joue dans le processus identitaire de ce groupe, et revele qu'au dela de la realite physique, la frontiere est un espace mental
This study deals with the us-mexico border from an original point of view, that of an agent of community life : in the past, what was known as the spanish borderlands, then as the mexican borderlands was a place of cultural conflits but also of much interaction between the various groups that inhabited the region : the fact that the 1848 war transformed this frontier into an international boundary in no way altered its significance as a category : its still extremely heterogeneous populations have complex relations with one another, and the relationship they hae with the border is of a very particular nature. For the chicanos who are the product of the historal break between the two countries, the border is a focal point of identification : their identity is formed around it. The survey i carried out on the representations of the border in the collective imagination of the chicanos show its strategic role in the identity process of the border population of mexican descent in the us, and also reveals that beyond its physical reality, the border is a mental space
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Bush, Douglas Paul William. "Selling a Feeling: New Approaches Toward Recent Gay Chicano Authors and Their Audience." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1366247518.

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Brown, Monica Alexandria. "Delinquent Citizens: Nation and Identity in Chicano/a and Puerto Rican Urban Narratives." Connect to resource, 1998. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1225401383.

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Cutler, John Alba. "Pochos, vatos, and other types of assimilation masculinities in Chicano literature, 1940-2004 /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1680034831&sid=34&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Wager, Samantha Jeanne. "THE VALUE OF A VOICE: EXAMINING PERSONAL EXPRESSION IN CHICANO LITERATURE AND FILM." Thesis, The University of Arizona, 2009. http://hdl.handle.net/10150/193021.

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39

Steidl, Jason. "The Chicano Movement in the US Catholic Church| Grassroots Activism and Dialogical Ecclesiology." Thesis, Fordham University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10846575.

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The Chicano Movement in the Catholic Church initiated dialogue with the Catholic hierarchy through grassroots activism that ranged from the prophetic to the quotidian. Chicano organizations were led by Catholics whose experiences of the Church gave rise to their advocacy for racial justice, equal representation, and culturally appropriate ministries. Visions for the Church originating in the fields and barrios grew into a movement that challenged racism against Mexican Americans at local, diocesan, and national levels. Many Chicanos held that there was an inseparable connection between their cultural and spiritual lives. They asserted their place within the faith community and demanded the pastoral care that Anglo Catholic leadership denied them. Chicano Catholics pressured the Church with strategies they learned from community organizing, the Chicano and Black Liberation Movements, and the Feminist Movement. They did so in a way that made Catholic doctrine, rhetoric, and rituals central to their campaign and set them apart from secular branches of movimiento activism. Chicano Catholics valued the social, economic, and spiritual power held by the Church and were determined to redistribute it among Mexican American communities.

Decades after the peak of the Chicano Movement, its history in the Church is ripe for theological reflection. As a historical study, this work augments secular histories that have neglected the religious, theological, and ecclesiological foundations of the Chicano Movement. Theologically, this dissertation will encourage existing ecclesiologies to take seriously grassroots perspectives of the Church that animate dialogue, including the unconventional, controversial, and often provocative means that the Chicano Movement used to instigate dialogue between the center and peripheries of the US Catholic Church. Lessons from the Chicano Movement are invaluable for a Church within a political, social, and ecclesial milieu that continues to exclude vulnerable communities.

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Solis, Sandra Ellen. ""To preserve our heritage and our identity": the creation of the Chicano Indian American Student Union at The University of Iowa in 1971." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1180.

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The 1960s and 1970s represent a pivotal period in US history and there is a growing body of critical research into how the massive changes of the era (re)shaped institutions and individuals. This dissertation furthers that research by focusing its attention on the creation of the Chicano Indian American Student Union (CIASU) at The University of Iowa in 1971 from an Interdisciplinary perspective. CIASU as the subject of study offers a site that is rich in context and content; this dissertation examines the ways in which a small group of minority students was able to create an ethnically defined cultural center in the Midwest where none had existed prior and does this by looking at the intersection of ethnic identity and student activism. Covering the years 1968-1972, this work provides a "before" and "after" snapshot of life for Chicano/a and American Indian students at Iowa and does so utilizing only historical documents as a way of better understanding how much more research needs to be done. I explore the way in which various social movements such as the Anti-War Movement, the Chicano Movement, the American Indian Movement, the Women's Movement and the cause of the United Farm Workers influenced founding members Nancy V. "Rusty" Barceló, Ruth Pushetonequa and Antonio Zavala within their Midwestern situatedness as ethnic beings. My dissertation draws from and builds upon the work of Gloria Anzaldua in Borderlands/La Frontera by interrogating the ways in which CIASU and its "House" acted as a self-defined "borderlands" for the Chicano/a and American Indian students. I examine the ways in which the idea of "borderlands" is not limited to any one geographical area but is one defined by context and necessity. Also interrogated is how performativity of ethnic identity worked as both cultural comfort and challenge to the students themselves as well as to the larger University community through the use of dress and language, especially "Spanglish". This dissertation examines the activism of CIASU within the University context and out in the Chicano/a and American Indian communities as liberatory practice and working to affect change. Specifically, presenting alternatives for minority communities through actions such as Pre-School classes and performances of El Teatro Zapata and Los Bailadores Zapatista and recruitment of Chicano/a and American Indian high school students. On campus, activism through publication is examined; El Laberinto as the in-house newsletter provides insight into the day-to-day concerns of the students and Nahuatzen, a literary magazine with a wider audience that focused on the larger political questions of the day, taking a broader view of the challenges of ethnic identity as a way to educate and inform. This dissertation views CIASU as a "bridge"; the students worked to create alliances between themselves and the larger University population as well as Chicano/a and American Indian communities. With the recent fortieth anniversary of CIASU it is evident the founding members' wish "to preserve our heritage and our identity" (Daily Iowan, November, 1970) continues and the organization they founded, now known as the Latino Native American Cultural Center, still serves the needs of Latino and American Indian students at Iowa.
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Baur, Marie-Florence [Verfasser], and Walter [Akademischer Betreuer] Göbel. "The dialectics of transculturation in Chicano/a literature / Marie-Florence Baur. Betreuer: Walter Göbel." Stuttgart : Universitätsbibliothek der Universität Stuttgart, 2013. http://d-nb.info/1034823000/34.

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42

Morechand, Laurence. "Le muralisme chicano aux etats-unis : san francisco, los angeles, san diego (1968-1988)." Paris 3, 1991. http://www.theses.fr/1991PA030071.

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Le muralisme chicano, a la difference du mouvement muraliste mexicain des annees 1920, est ne de la lutte de cesar chavez. C'est au sein de la lutte de chavez et de son syndicat qu'apparaissent les signes avant-coureurs du muralisme chicano: la banniere de la vierge de guadalupe, l'aigle noir sur fond blanc et l'illustration graphique du journal el malcriado. Sur le plan socio-philosophique, le muralisme chicano a emerge du vide culturel: vide dans la formation des peintres ou exclusion des musees pour les artistes chicanos. Afin de pallier ces problemes, ils ont cree des centres culturels et alabore une conception de l'art non-occidentale. Dans les trois villes etudiees, le muralisme a ete tres different. A los angeles, le muralisme est ne des graffiti et a ete initie dans des cites tres pauvres par charles felix. Par la suite, de militant, le muralisme chicano est devenu environnemental. A san francisco, le muralisme chicano est ne du chomage et a pris un caractere multi-ethnique. A san diego, le muralisme est ne de la renovation urbaine et de la construction de "chicano park" pour lutter contre la construction du pont coronado. Nous avons trois mouvements muralistes chicanos. L'indigenisme est un thele recurrent dans les trois villes et est lie au plan espiritual de aztlan
Chicano mural painting in the united states was born within cesar chavez movement and the farmworkers movement. The banners of the virgin de guadalupe and the aztec eagle as well as graphic illustration in el malcriado are the signs that foretell the mural movement. On a socio-philosophical and esthetic levels, chicano murals emerged from a cultural nothingness both on the point of view of lack of education for some painters as well as the exclusion of chicano artists from the artistic scenne. That is why they created cultural centers and built up a non-occidental conception of art. In the three cities we studied, chicano murals were very different. In los angeles, chicano murals emerged from graffiti and was initiated in poor housing projects by charles felix. Afterwards, from militant chicano muralism became environmental. In san francisco, chicano muralism was born from unemployment and had a multi-ethnic charcter. In san diego, muralism was born from urban renewal and from the buildin of chicano park to. Struggle against the building of coronado bridge. So, in fact, we have three chicano mural movements. Indigenism is a recurrent theme in the three cities and is linked to the plan espiritua of aztlan
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43

Anderson, Tiffany Miranda. "Power to the People: Self-determined Identity in Black Pride and Chicano Movement Literature." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1343826432.

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44

Gonzalez, Alberto. "The rhetoric of apocalypse : an inquiry into the ascriptive values in Chicano self-presentation /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu148732298431389.

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45

Camacho, Gabriel René. "El concepto de la frontera en el Quijote desde el punto de vista Chicano." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2008. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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46

Baca, Huerta Sandra Yesenia. "Towards a (r)evolutionary M.E.Ch.A: intersectionality, diversity, and the queering of Xicanism@." Thesis, Kansas State University, 2013. http://hdl.handle.net/2097/16901.

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Master of Arts
Department of Anthropology, Sociology, and Social Work
Robert Schaeffer
This thesis examines Movimiento Estudiantil Chicano de Aztlán (M.E.Ch.A), one of the oldest organizations of the Chicano movement. History shows that M.E.Ch.A has been able to reflect on itself and change accordingly; thus, it has been able to stay alive due to internal debates from the 1960s to the 1990s. In the 1960s, male, heterosexual Mexicans dominated the Chicano movement. In the 1980s, Xicanas challenged them to look past their privileges into more intersectional, inclusive identities. My research question is: in 2013, how do Californian MEChistAs view themselves, their political consciousness, and their social justice work? MEChistAs view themselves as an inclusive, diverse, and progressive organization. Chican@/Xican@ is a political identity and ideology that includes women, queers, and non-Mexicans. Women and queers took leadership of the organization, which shows that the revised historical documents made a difference. However, M.E.Ch.A continues a Mexican-centric organization that isolates Central Americans, South Americans, and Afro-Latin@s. M.E.Ch.A has changed since the 1960s in many ways, but the work continues. M.E.Ch.A still needs to address several internal debates as an organization, such as: Aztlán’s meanings, community versus campus organizing, generational gaps, and working with social organizations. Despite these debates, M.E.Ch.A has survived. Using 22 in-depth interviews with contemporary MEChistAs in California from 10 different universities, I examined the identities and politics of M.E.Ch.A activists. I enact Dorothy Smith and Patricia Hill Collin’s standpoint theory to guide the research and apply third world feminism and ideology/utopia theories to analyze the ideas and concepts of the MEChistAs.
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Sanchez, Maria Ruth Noriega. "Magic realism in contemporary American women's fiction." Thesis, University of Sheffield, 2001. http://etheses.whiterose.ac.uk/3502/.

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The aim of the study is to illustrate the importance of magic realism in American women's fiction in the late twentieth century. The term magic realism, which has traditionally been associated with Latin American men's writing, has been known by different, and often contradictory, definitions. It may be argued that, properly defined, it can be a valid term to describe a number of characteristics common to a corpus of work, and can be considered as an aesthetic category different from others such as Surrealism or Fantastic literature, with which it has often been compared. Furthermore, magic realism has viability as a contemporary international mode and is particularly suitable to women writers from minority ethnic groups. The present study intends to draw relevant comparative analyses of uses of magic realism that show various formal and thematic interactions between separate literary traditions. The introduction offers an overview of the different conceptions and applications of the term since its origins within the area of painting, and suggests a working definition that can be effective for intensive textual analysis of several novels. In order to offer a new approach which can enable us to move away the paradigm of magic realism from Latin America towards a more multicultural framework, the focus will be on three geographical-cultural areas: African American, Native American and Chicano/Mexican writing. The implementation of magic realist strategies in African American writing will be examined in Toni Morrison's Song of Solomon (1977) and Gloria Naylor's Mama Day (1988), with a particular emphasis on the significance of African mythical background and the experience of dispossession and transference of culture. Magic realist elements in the novels Tracks (1988) by Louise Erdrich and Ceremony (1977) by Leslie Marmon Silko will be studied in the context of Native American oral tradition and cosmologies. The practice of magic realism on both sides of the U. S. - Mexico border will be explored in the novels So Far from God (1993), by the Chicana Ana Castillo, and Like Water for Chocolate (1989), by the Mexican Laura Esquivel. A description of the borderland culture in the American Southwest, as well as comparisons between North and Latin American uses of magic realism will be provided. Finally, some connections amongst the discussed literary traditions and further lines of research will be suggested.
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Acosta, Salvador. "Crossing Borders, Erasing Boundaries: Interethnic Marriages in Tucson, 1854-1930." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/194086.

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This dissertation examines the interethnic marriages of Mexicans in Tucson, Arizona, between 1854 and 1930. Arizona's miscegenation law (1864-1962) prohibited the marriages of whites with blacks, Chinese, and Indians--and eventually those with Asian Indians and Filipinos. Mexicans, legally white, could intermarry with whites, but the anti-Mexican rhetoric of manifest destiny suggests that these unions represented social transgressions. Opponents and proponents of expansionism frequently warned against the purported dangers of racial amalgamation with Mexicans. The explanation to the apparent disjuncture between this rhetoric and the high incidence of white-Mexican marriages in Tucson lies in the difference between two groups: the men who denigrated Mexicans were usually middle- and upper-class men who never visited Mexico or the American Southwest, while those who married Mexicans were primarily working-class westering men. The typical American man chose to pursue his own happiness rather than adhere to a national, racial project.This study provides the largest quantitative analysis of intermarriages in the West. The great majority of these intermarriages occurred between whites and Mexicans. Though significantly lower in total numbers, Mexican women accounted for large percentages of all marriages for black and Chinese men. The children of these couples almost always married Mexicans. All of these marriages were illegal in Arizona, but local officials frequently disregarded the law. Their passive acceptance underscores their racial ambiguity of Mexicans. Their legal whiteness allowed them to marry whites, and their social non-whiteness facilitated their marriages with blacks and Chinese.The dissertation suggests the need to reassess two predominant claims in American historiography: (1) that Mexican-white intermarriages in the nineteenth-century Southwest occurred primarily between the daughters of Mexican elites and enterprising white men; and (2) that the arrival of white women led to decreases in intermarriages. Working-class whites and Mexicans in fact accounted for the majority of intermarriages between 1860 and 1930. The number of intermarriages as total numbers always increased, and the percentage of white men who had the option to marry--i.e., those who lived in Arizona as bachelors--continued to intermarry at rates that rivaled the high percentages of the 1860s and 1870s.
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Romero, Eric A. "Personal Narrative and the Formation of Place-Identity in Northern New Mexico: Applied Research in Rural Education." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/194498.

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This dissertation explores the relationahip of personal narrative and the formation of place-identity in northern New Mexico Hispanic villages. In particular it identifies linguistic and discursive strategies that are emphasized within naturallly occurring and institutional speech-events in the villages, households and schools. These linguistic strategies contribute to a larger trajectory of language socialization that is somewhat particular to the region. some of these linguistic strategies include the use of regional Spanish lexicon and syntax as well as linguistic competence in certain areas of cultural content.
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Stauber, Leah S. "Chicanismo in the New Generation: "Youth, Identity, Power" in the 21st Century Borderlands." Diss., The University of Arizona, 2012. http://hdl.handle.net/10150/223346.

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The Chicano movements of the 1960s transformed protest and unrest into significant gains in the status of young Mexican Americans. Deriving strength from the political climate of their times, the movements were driven largely by youth organized around the common identity paradigm of Chicanismo and agitating for fundamental change in socio-political discourses and hierarchies within the United States. Since the 1960s, however, collective youth action has rarely been evident in the historical record of Chicanismo, and globalization and transnationalism have influenced the terms of Mexican American experience, identification, and social action themselves. Tucson, Arizona, somewhat in the periphery of the original Chicano movements, finds itself at the epicenter of today's ideological and practical contests over the legacies of the movimiento. This city, located just sixty miles north of the U.S.-Mexico border, until 2012 hosted one of the country's only public school departments of Mexican American Studies, which itself was home to one of the country's first formalized social-justice education curricula. In the first decade of the 21st century, precipitous increases in the number of graduates of these curricula converged with the collapse of world financial markets and resulting local crises in socio-political economy, which had intersecting, rippled effects on both side of the U.S.-Mexico border. In the ensuing climate of financial constriction and ideological transformation, subterranean questions about national belonging and legitimacy surfaced in local and national political challenges to Mexican immigration and "appropriate" schooling curriculum. Local Chicana/o youth responded to these local and larger contestations to their legitimacy as citizens and students by mobilizing some of the most significant public actions since the 1960s.This dissertation investigates the awakening into critical consciousness and pursuant social action of Mexican American high school students, youth "activists" and "organizers" in Tucson, Arizona. Building from ethnography conducted across nine years within youth actors' sites of activism and social justice engagement, this research reveals new complexities in our understanding of "activist" identity and enactments, and contends that understandings of both "activism" and "Chicanismo" must be revisited in the scholarship of youth movements, generally, and Chicana/o social action, specifically.
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