Relevant bibliographies by topics / Mexican American folklore

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Mexican American folklore'

Author: Grafiati
Published: 26 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Mexican American folklore"

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Vélez-Ibáñez, Carlos G., Phillip B. (Felipe) Gonzales, Luis F. B. Plascencia, and Jesús Rosales. "Interrogating the Ethnogenesis of the Spanish and Mexican “Other”." Aztlán: A Journal of Chicano Studies 44, no. 2 (2019): 41–76. http://dx.doi.org/10.1525/azt.2019.44.2.41.

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This essay interrogates early New Mexican folklore through the cultural position of the folklorist Aurelio M. Espinosa and his general avoidance of most things Mexican regarding New Mexico. We consider how Espinosa and some of his students associated local materials with Spain within the context of the simultaneous rise of an essentialist political-cultural position in support of a “Spain only” identity. Additionally, we interrogate representations of New Mexican folklore as unfettered transmissions from Spain to New Mexico. We argue for the emergence of a type of political and cultural ethnog
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Vélez-Ibáñez, Carlos G., Phillip B. (Felipe) Gonzales, Luis F. B. Plascencia, and Jesús Rosales. "Interrogating Early New Mexican Folklore y Lo Mexicano." Aztlán: A Journal of Chicano Studies 44, no. 2 (2019): 77–103. http://dx.doi.org/10.1525/azt.2019.44.2.77.

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Central to this work is the premise that, as in archaeology, which seeks to resurrect material culture from anonymity into light to become analytically signified as a historical creation, so too should the work of José Agapito Olivas be revealed, discussed, and presented from the forgotten consciousness of the human record, out from the dusty bins of New Mexican archives. We treat the written achievements of Olivas as part of the broadly conceived anthropological, sociological, literary and historical record. They offer insights into the quotidian realities of populations caught in the midst o
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Sanchez, Ramon. "Mexican-American Folklore by John O. West." Western American Literature 24, no. 3 (1989): 274–75. http://dx.doi.org/10.1353/wal.1989.0036.

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Lamadrid, Enrique R. "Aurelio Macedonio Espinosa's “Great(er) Spain”: The Snares of Querencia and the Pitfalls of Cultural Nationalism and Fundamentalist Hispanismo." Journal of American Folklore 136, no. 542 (2023): 413–32. http://dx.doi.org/10.5406/15351882.136.542.03.

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Abstract Aurelio Macedonio Espinosa (1880–1958) studied Hispanic folklore in the American Southwest, Spain, and Spanish America. His research foregrounds Spanish language, verbal arts, and culture of the people of greater New Mexico (New Mexico and southern Colorado). Three decades into an energetic career of fieldwork, research, and teaching, Espinosa allied himself with Spanish Nationalism, largely motivated by his religious beliefs. His foundational work in linguistics and dialectology endures, but his contributions to US folklore studies have been largely erased. Critics condemn his insist
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Voronchenko, Tatiana V., Svetlana G. Korovina, and Ekaterina V. Fyodorova. "Russian cultural code in the polylogue of cultures of the Russian-Chinese and Mexican-American borderland." Philological Sciences. Scientific Essays of Higher Education 2, no. 6 (2021): 168–75. http://dx.doi.org/10.20339/phs.6-21.168.

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The article deals with the elements of Russian cultural code in folklore and literary works of the Russian-Chinese and Mexican-American borderlands. The object of the study is the texts united by the topos of the border. The borderland is considered as the place of the most intense interaction of cultures. The authors focus on the features of the polylogue of cultures at specific loci: Trekhrechye, Northern China (right bank of the border river Argun); California and Baja California (Mexican-American border) — historically marked by the “Russian presence”. These loci are characterized by lingu
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MacGregor-Villarreal, Mary, and John O. West. "Mexican-American Folklore: Legends, Songs, Festivals, Proverbs, Crafts, Tales of Saints, of Revolutionaries, and More." Western Folklore 50, no. 4 (1991): 438. http://dx.doi.org/10.2307/1499680.

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Schriber, Abbe. "Mapping a New Humanism in the 1940s: Thelma Johnson Streat between Dance and Painting." Arts 9, no. 1 (2020): 7. http://dx.doi.org/10.3390/arts9010007.

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Thelma Johnson Streat is perhaps best known as the first African American woman to have work acquired by the Museum of Modern Art. However, in the 1940s–1950s she inhabited multiple coinciding roles: painter, performer, choreographer, cultural ethnographer, and folklore collector. As part of this expansive practice, her canvases display a peculiar movement and animacy while her dances transmit the restraint of the two-dimensional figure. Drawing from black feminist theoretical redefinitions of the human, this paper argues that Streat’s exploration of muralism, African American spirituals, Nati
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Tatiana V., Voronchenko. "Border Loci in Historical and Cultural Context: Geopoetics of Border (Based on Literature and Folklore of Russian-Chinese and Mexican-American Borderlands)." Humanitarian Vector 17, no. 3 (2022): 47–58. http://dx.doi.org/10.21209/1996-7853-2022-17-3-47-58.

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The article deals with the phenomenon of border in changing historical reality of two distant territories, that is important today due to the increasing interest in “border studies” as a new interdisciplinary scientific field that combines history, geography, political science and philological research at the turn of 21st century. The study involves folklore and literary works, the plots of which are localized on the borders between Russia and China: the South-East of Siberia and the Far East (Transbaikalia), the USA and Mexico: the U. S. South-West (New Mexico, Texas, California). The purpose
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Chtioui, Nadia. "Holistic Consciousness in Chicana Feminist Thought." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 136–41. http://dx.doi.org/10.22161/ijels.74.20.

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As Holism has evolved as a new area of perception, analysis and approach different sets of disciplines become involved in it to come up with new visions and thoughts. In this realm, feminist studies with their various tendencies and concerns share certain principles, yet they differ in others. Chicana feminism, as the construction of feminist aims of the Mexican American women, embraces new concepts and views towards the assertion of the colored woman identity who is different from the white/Anglo American woman. The call for the building up of such a consciousness carries within much cultural
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Crumrine, N. Ross. "Perspectives in Mexican American Studies, Volume 1: Readings in Southwestern Folklore; Old Villages and A New Town: Industrialization in Mexico; The Zinacantecos of Mexico: A Modern Maya Way of Life:Perspectives in Mexican American Studies, Volume 1: Readings in Southwestern Folklore.;Old Villages and A New Town: Industrialization in Mexico.;The Zinacantecos of Mexico: A Modern Maya Way of Life." Latin American Anthropology Review 3, no. 2 (1991): 76–77. http://dx.doi.org/10.1525/jlat.1991.3.2.76.2.

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Dissertations / Theses on the topic "Mexican American folklore"

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McNabb, Caroline Louise 1983. "Negotiations of Power in Mexican and Mexican American Women's Narratives." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11504.

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viii, 138 p.<br>This thesis examines casual storytelling among Mexican and Mexican American women in Oaxaca, Mexico and Eugene, Oregon. I focus on narratives involving powerful female protagonists and explore the ways in which storytelling can represent a negotiation of power in informants' lives. Taking a feminist and performance-centered approach, I analyze informants' perceptions of power and gender dynamics in their own lives and the lives of the iconic characters discussed. Analysis is based upon participant-observation, in-depth interviews, casual conversations, popular culture artifacts
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Copley, Alexandra. "Transmigrants weaving a new American landscape /." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1218551523.

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Carrillo, Julian Antonio. "La maroma| The revival of rural circus in the Mixteca, Mexico." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1553150.

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<p> The maroma in southern Mexico is an artistic performance that features acrobats as well as elements of theater, poetry, and music commonly performed by clown poets. The maroma's form and content is drawn from a mixture of medieval European street performances, pre-Hispanic indigenous acrobatic arts, and modern circus features. It is typically performed as entertainment in the context of the patronal saint fiesta, annual popular Catholic events that serve as significant spaces that furnish cultural elements for identity construction. The maroma was very popular in the capital of New Spain t
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Coyle, Philip Edward 1961. ""Hapwan chanaka" ("on top of the earth"): The politics and history of public ceremonial tradition in Santa Teresa, Nayarit, Mexico." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/282344.

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This dissertation charts historical changes in the ceremonial institution that the Cora people of the town of Santa Teresa refer to as their costumbre, and links these changes to recent violence in that town. This cultural history begins with a description of the ceremonies through which cognatic descent is reproduced in Santa Teresa today. The performance of these mitote ceremonies positions core ceremonial participants both spatially, in relation to a meaningful territory, and temporally, in relation to sets of still-active deceased ancestors and ancestral deities, as members of distinct "ma
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Riech, Anthony Joseph. "Psychotherapy encounters curanderismo: Implications for Mexican clients treated in the United States by culturally insensitive social workers." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/881.

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Fuentes, Ana. "Malas: A Novel." 2016. http://scholarworks.gsu.edu/english_diss/165.

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Inspired by Mexican-American folktale, La Llorona, (the Weeping Woman), Malas is a work of fiction. The novel is set in the early 1990s, in Las Cienegas, a fictional town on the Texas-Mexico border. Nerdy high school freshman by day, wannabe rock singer by night, fourteen-year-old Lulu Muñoz is out to make her mark on the world in spite of her complicated father, Julio Muñoz. When her father’s relationship with a married woman brings violence into Lulu’s life, and he reacts by shutting her out, Lulu decides to take matters into her own hands. She sets out to find the truth about her father whi
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Books on the topic "Mexican American folklore"

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Antonio, Chavira Juan, ed. Curanderismo, Mexican American folk healing. 2nd ed. University of Georgia Press, 1997.

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Cervantes, Esther De Michael. Retold Mexican American folktales. Perfection Learning, 1998.

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Paredes, Américo. Folklore and culture on the Texas-Mexican border. CMAS Books, Center for Mexican American Studies, University of Texas at Austin, 1993.

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Villarino, José. Aztlán: US/Mexico border culture and folklore : an anthology. 4th ed. McGraw-Hill, 2008.

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Lopez, Sam. Post-revolutionary Chicana literature: Memoir, folklore, and fiction of the border, 1900-1950. Routledge, 2007.

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Ortiz y Pino de Dinkel, Reynalda, 1915-, Gonzales de Martínez, Dora, 1924-, and Sociedad Folklórica (Santa Fe, N.M.), eds. Spanish riddles & colcha designs =: Adivinanzas Españolas y diseños de colcha. Sunstone Press, 1994.

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López, Sam. Post-revolutionary Chicana literature: Memoir, folklore, and fiction of the border, 1900-1950. Routledge, 2007.

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Waugh, Julia Nott. The silver cradle: Las posadas, los pastores, and other Mexican American traditions. University of Texas Press, 1988.

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Ortiz y Pino de Dinkel, Reynalda, 1915-, Gonzales de Martínez, Dora, 1924-, and Sociedad Folklórica (Santa Fe, N.M.), eds. Una Colección de adivinanzas y diseños de colcha =: A Collection of riddles and colcha designs. Sunstone Press, 1988.

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Troup, Alexander M. Beginnings and evolution of the Mexican-American Hispanic communities in Dallas County: People, places and folklore. Alexander M. Troup & Assoc., 1998.

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Book chapters on the topic "Mexican American folklore"

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Hull, Kerry. "9 Mesoamerican (Mexican and Central American)." In The Bible in Folklore Worldwide. De Gruyter, 2023. http://dx.doi.org/10.1515/9783110478211-010.

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Castro, Rafaela G. "M." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0013.

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Abstract Machismo describes a stereotypic image of a Chicano/Latino man who is extraordinarily aggressive, stresses dominance over his wife and family, exhibits physical and sexual prowess, and places strong emphasis on masculine rigidity. Chicano social scientists have authored studies about machismo, noting that it is a stereotype often used against Chicanos to blame them for their underclass social position in American society. Macho literally means “male,” and machismo is the concept of “maleness,” but in American culture it has come to mean an exaggerated masculinity. A masculinity associ
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Gómez, Verónica Paula. "Morir como una mujer en fuga en Anacrón: hipótesis de un producto todo de Augusto Marquet y Gabriel Wolfson." In Diaspore. Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-238-3/017.

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The third volume of the Electronic Literature Collection (ELC3) is home to a Latin American technopoetic that resorts to national death imagery and the location of women in fugue under this subject. Particularly, we refer to the electronic literature work untitled Anacrón: hipótesis de un producto todo by Augusto Marquet and Gabriel Wolfson (Mexico), that combines Mexican death folklore with videogames logic. The work focuses on women death as reality of Mexico nowadays, changing the meaning that it has had traditionally. This paper analyses how women are presented in this Latin American produ
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Castro, Rafaela G. "G." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0007.

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Abstract A derogatory term used to describe Anglo or white Americans. The word was originally used by the Spaniards when referring to the French and comes from the Spanish word gave, meaning “a current of water” from a mountain torrent in the Pyrenees. It is an insulting term that can be found in decimas (ballads similar to the corrido) that expressed extreme hostility against Maximilian’s French troops in the 1860s. By the 1930s it was found to be used for Anglo Americans by Mexican Americans in El Paso, San Antonio, and Los Angeles. America Paredes stated that it was not until the 1960s that
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Castro, Rafaela G. "Z." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0025.

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Abstract A style of suit worn by African Americans, Filipino Americans, and Mexican Americans during the 1930s and 1940s. In Chicano culture this style of dress is primarily associated with the pachucos of the 1940s. The fashion at that time was to wear very baggy pants with pegged legs, long jackets with high and sharp shoulder pads, thick-soled shoes, and long watch chains dangling from the belt. An addition to the whole style common to Chicanos was a particular haircut, long with a ducktail and a wide-brimmed hat.
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"AMERICANS AND THE FOLK ARTS IN MEXICO:." In Folklore Recycled. University Press of Mississippi, 2013. http://dx.doi.org/10.2307/j.ctt24hvft.10.

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de Caro, Frank. "Americans and the Folk Arts in Mexico." In Folklore Recycled. University Press of Mississippi, 2013. http://dx.doi.org/10.14325/mississippi/9781617037641.003.0007.

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Castro, Rafaela G. "J." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0010.

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Abstract A jacal is a hut or shack, but in south and west Texas it refers to a specific type of structure that was home to the Tejano of the eighteenth and nineteenth centuries. Jacales were the first houses built by the Spanish settlers in 1749 and became the houses of the mestizo (mixed-race) population of Texas. Constructed from posts and mud, with the vertical posts embedded in the ground, tied together with rawhide, and covered with a mixture of mud or clay, it is similar to the adobe house of New Mexico, except that the mud was not formed into bricks. The roofs were made of dried weeds,
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Castro, Rafaela G. "W." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0023.

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Abstract Chicano wedding rituals vary from state to state in the Southwest and the Midwest, often incorporating emerging American customs, but there are still common traditions that originate with Catholicism and the Spanish heritage that are shared from community to community. The Spanish word for a wedding is bocla, meaning “nuptials,” and often Chicanos will call a wedding celebration La Boda. The southwestern region with the most researched and documented wedding customs is New Mexico, because the descendents of the early Hispanos have been conscious of describing and writing down their tr
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Castro, Rafaela G. "D." In Chicano Folklore. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0004.

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Abstract Introduced in New Spain by the Spanish, a decima is a poetic narrative that may or may not be in song form. With a ten-line stanza, as opposed to the corrido, which has a four-line stanza, it has a more inflexible verse form than the corrido. The word decima refers to the ten verses of the stanza, but each decima may consist of several stanzas, so the genre is often referred to in the plural, as decimas. Usually a quatrain introduces the decima, and a line from this quatrain may be repeated at the end of each stanza and again at the end of the series of strophes. Decimas have also bee
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