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Journal articles on the topic 'Mujerista'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Silva-Martínez, Elithet. "“Allow Me to Speak”." Affilia 32, no. 4 (July 27, 2017): 446–60. http://dx.doi.org/10.1177/0886109917721140.

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Intimate partner violence is experienced by millions of women. The experience becomes complex when confronted in a different country, especially for Spanish-speaking Latina immigrants, representing a challenge in their path to survival. This ethnographic study was based in Chicana feminism and Mujerismo epistemology. From the Mujerista framework arises the concept of permítanme hablar and la lucha, which emphasizes the importance of the women’s narratives from their own contexts. Consequently, the need of reclaiming from their stories alternative forms of intervention by service providers and those who develop programs as well as social policies in favor of their communities.

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2

Hernandez-Díaz, Rodolfo J. "Mujerista Theology: Strategies for Social Change." Feminist Theology 20, no. 1 (July 20, 2011): 45–53. http://dx.doi.org/10.1177/0966735011411809.

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3

Comas-Díaz, Lillian. "Journey to Psychology: A Mujerista Testimonio." Women & Therapy 43, no. 1-2 (December 2, 2019): 157–69. http://dx.doi.org/10.1080/02703149.2019.1684676.

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4

Redmont, Jane Carol. "Book Review: En La Lucha/In the Struggle: Elaborating a Mujerista Theology, La Lucha Continues: Mujerista Theology." Theological Studies 68, no. 1 (February 2007): 208–10. http://dx.doi.org/10.1177/004056390706800133.

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5

Segovia, Fernando F. "Mujerista Theology: Biblical Interpretation and Political Theology." Feminist Theology 20, no. 1 (July 20, 2011): 21–27. http://dx.doi.org/10.1177/0966735011411802.

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6

PASCUA FEBLES, Isabel, and Alba RODRÍGUEZ-GARCÍA. "Traducir las identidades africanas: una mirada mujerista." CLINA: Revista Interdisciplinaria de Traducción, Interpretación y Comunicación Intercultural 5, no. 1 (June 30, 2019): 95. http://dx.doi.org/10.14201/clina20195195112.

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7

Vasquez, Melba J. T. "Mujerista Leadership in the Service of Social Justice." Counseling Psychologist 45, no. 6 (August 2017): 857–72. http://dx.doi.org/10.1177/0011000017723082.

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In this article, I posit that diverse leaders in terms of culture, race, ethnicity, gender, and sexual orientation are needed in all aspects of society. Diversity in leadership is a compelling interest for society, and I propose that, in particular, those with mujerista, womanist, or feminist internalized attitudes and identities have much to offer given their lived experiences, consequential awareness, and commitment to social justice. These qualities lead to effective leadership. I present Supreme Court Justice Sonia Sotomayor as a case in point—a woman who exemplifies all of these qualities.

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8

Isasi-Díaz, Ada María. "Justice as Reconciliatory Praxis: A Decolonial Mujerista Move." International Journal of Public Theology 4, no. 1 (December 1, 2009): 37–50. http://dx.doi.org/10.1163/187251710x12578338897827.

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9

Villaseñor, María Joaquina, María Estefani Reyes, and Imelda Muñoz. "Mujerista Mentoring for Chicanas/Latinas in Higher Education." Journal of College Student Retention: Research, Theory & Practice 15, no. 1 (May 2013): 49–64. http://dx.doi.org/10.2190/cs.15.1.d.

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10

Martínez, Vanessa Lina, Ma Eugenia Hernandez Sanchez, Judith Flores Carmona, and Yvonne P. El Ashmawi. "Testimonio Praxis in Educational Spaces: Lessons from Mujeres in the Field." Association of Mexican American Educators Journal 11, no. 1 (May 31, 2017): 38. http://dx.doi.org/10.24974/amae.11.327.

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Drawing from their educational testimonios, in this article the authors explore the notion of leadership via testimonio tenets. The authors share their positionalities as testimonialistas and delve into testimonio as methodology, epistemology, and pedagogy. The authors focus on what mujerista leadership looks like for them inside the classroom and in the community. A reconceptualization of leadership in higher education is discussed.

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11

Ford, John T. "La Lucha Continues: Mujerista Theology – Ada Maria Isasi-Diaz." Religious Studies Review 32, no. 2 (April 2006): 134. http://dx.doi.org/10.1111/j.1748-0922.2006.00071_1.x.

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12

Quiñones, Sandra. "“I Get to Give Back to the Community That Put Me Where I Am”: Examining the Experiences and Perspectives of Puerto Rican Teachers in Western New York." Urban Education 53, no. 5 (January 4, 2016): 621–39. http://dx.doi.org/10.1177/0042085915623336.

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To increase teacher diversity, a number of states have strategically invested in Grow Your Own (GYO) programs that recruit, support, and prepare underrepresented youth to teach in urban schools. Drawing from a mujerista lens, this qualitative research examines the experiences and perspectives of two homegrown Puerto Rican teachers in Western New York. The findings demonstrate how access to multiple opportunities and support networks positively shape their pathway into teaching. However, although a GYO program played an influential role, existing barriers undermine the systemic development of underrepresented youth for careers in urban education. Recommendations for research and practice are discussed.

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13

Melançon, Louise. "Expériences des femmes et théologie. La théologie « mujerista » : une nouvelle pratique théologique." Laval théologique et philosophique 56, no. 1 (2000): 33. http://dx.doi.org/10.7202/401272ar.

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14

Hernandez, Kortney. "Book Review: Womanist and mujerista psychologies: Voices of fire, acts of courage." Psychology of Women Quarterly 43, no. 1 (March 2019): 120. http://dx.doi.org/10.1177/0361684318794480.

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15

Dyrness, Andrea. "Research for Change versus Research as Change: Lessons from a Mujerista Participatory Research Team." Anthropology & Education Quarterly 39, no. 1 (March 2008): 23–44. http://dx.doi.org/10.1111/j.1548-1492.2008.00003.x.

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16

Santiago-Vendrell, Angel. "Not by Words Alone!: Mujerista and Pentecostal Missiologies of Liberation from the Latina/o Margins." Journal of Pentecostal Theology 18, no. 2 (2009): 285–300. http://dx.doi.org/10.1163/096673609x12469601162196.

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17

Suna-Koro, Kristine. "Transformative Lutheran Theologies: Feminist, Womanist, and Mujerista Perspectives. Edited by Mary J.Streufert. Minneapolis, MN: Fortress Press, 2010. Pp. x + 272. $25.00." Religious Studies Review 40, no. 1 (February 27, 2014): 27–28. http://dx.doi.org/10.1111/rsr.12102_22.

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18

Mayorga, Magdalena. "¿Feminismo o mujerismo?" Revista Anales 1, no. 376 (April 12, 2019): 197–216. http://dx.doi.org/10.29166/anales.v1i376.1869.

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Este ensayo contiene una refl exión acerca de algunos cambios en las relaciones de género, que se advierten en las últimas generaciones de jóvenes en el país, por infl uencia de la acción realizada por los movimientos feministas y de género. La reflexión se refiere también, a una nueva corriente de pensamiento y de militancia, aparentemente feminista, cuyos planteamientos están distorsionando lospostulados del feminismo. Corriente integrada por jóvenes mujeres que tienden a tratar con hostilidad, “bronca” y con sentido de “desquite” (escarmiento) a los hombres, sin que medie provocación específi ca alguna. Así mismo, se desacredita y se “huye” de grupos de mujeres, con otros pensamientos y de generaciones anteriores que incursionaron en el feminismo y en la interpelación de los sistemas de poder de género androcentristas y patriarcales. De igual manera, se defi ende una especie de canon, planteos y actitudes, supuestamente en coherencia con el feminismo, pero que tienen como base una total deformación que vuelve a este “feminismo” una parodia de sí mismo.

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19

Trusted, Jennifer. "Book Reviews : Feminists, Mujerists, Womanistsand God." Expository Times 108, no. 12 (September 1997): 381. http://dx.doi.org/10.1177/001452469710801220.

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20

Mejia, Angie Pamela, Olivia Quiroz, Yolanda Morales, Ruth Ponce, Graciela Limon Chavez, and Elizabeth Olivera y. Torre. "From madres to mujeristas: Latinas making change with Photovoice." Action Research 11, no. 4 (October 4, 2013): 301–21. http://dx.doi.org/10.1177/1476750313502553.

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21

Vargas, Alicia. "Theme Articles: Mujerismo and The Two Kin-doms: Distinction and Reconciliation." Dialog 49, no. 3 (September 14, 2010): 231–37. http://dx.doi.org/10.1111/j.1540-6385.2010.00535.x.

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22

Isasi-Díaz, Ada María. "Burlando al Opresor: Mocking/Tricking the Oppressor: Dreams and Hopes of Hispanas/Latinas and Mujeristas." Theological Studies 65, no. 2 (May 2004): 340–63. http://dx.doi.org/10.1177/004056390406500205.

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23

García Escobar, Jorge. "¿Y los Varones? Trabajo Social, Género y Masculinidades." Revista Perspectivas: Notas sobre intervención y acción social, no. 13 (November 7, 2018): 29. http://dx.doi.org/10.29344/07171714.13.1199.

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El Trabajo Social, al caracterizarse históricamente como la profesión encargada de atender a los grupos sociales excluidos de los beneficios del desarrollo, ha buscado actualizar la vigencia de los derechos humanos de todas las personas integrantes de los diversos grupos sociales, promoviendo la planificación y puesta en marcha de acciones orientadas a superar problemáticas sociales, incentivar a seres humanos y/o brindar asistencia a grupos disfuncionales o multi problemáticos. Al respecto, uno de los sectores sociales más perjudicados y subvalorados a lo largo de la historia es el de las mujeres, quienes han sido directamente afectadas por la desigualdad social, cultural e históricamente construida a partir de la diferencia sexual entre varones y mujeres. La intervención intencionada de Trabajadoras y Trabajadores Sociales, para mejorar el estatus y calidad de vida de las mujeres, se ha venido concretizando a partir de planes, programas y proyectos formulados desde diferentes perspectivas que podríamos denominar como "mujeristas", es decir se han orientado, a la promoción y avance de las mujeres, a través de acciones de desarrollo pensados unilateralmente para mujeres, sin un correlato en intervenciones que posibiliten paralelamente cambios culturales y psicosociales en los varones, lo que hubiera coadyuvado al aseguramiento de la sostenibilidad de los impactos alcanzados. El presente artículo, intenta esbozar algunos ejes a partir de los cuales se puedan planificar intervenciones de Trabajo Social con perspectiva de género, partiendo de lo que consideramos requerimientos impostergables para implementar prácticas de gestión del desarrollo con perspectiva de género. Como puede deducirse a través del título y la lectura misma del presente trabajo, se pone especial énfasis en lo que denominamos la incorporación de los varones en el género y el desarrollo, como requisito impostergable para lograr un enfoque teórico práctico integral de apoyo a los esfuerzos por trocar realidades sociales hacía la equidad de género e igualdad de oportunidades entre mujeres y varones.

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24

"“WOMEN'S EXPERIENCE” BETWEEN A ROCK AND A HARD PLACE: FEMINIST, WOMANIST AND MUJERISTA THEOLOGIES IN NORTH AMERICA." Religious Studies Review 21, no. 3 (July 1995): 171–206. http://dx.doi.org/10.1111/j.1748-0922.1995.tb00117.x.

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25

Gladden, Shonda Nicole. "These Stories Must Be Told: Preliminary Observations by a Black Scholar Practitioner on Silences in the Archive." Collections: A Journal for Museum and Archives Professionals, December 14, 2020, 155019062098103. http://dx.doi.org/10.1177/1550190620981033.

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As a scholar practitioner, a trained philosophical theologian, Methodist clergywoman, and social enterprise founder who is conducting oral histories as part of my doctoral internship in the IUPUI Arts and Humanities Institute, my scholarly lens and methodological skills are being defined as I interrogate the COVID-19 archive. In this article I attempt to offer some preliminary reflections on my oral history curation focused on how Black and brown artists and activists, primarily based in Indianapolis, IN, frame their lived experiences of death, dying, mourning, and bereavement in the wake of COVID-19 utilizing critical archival practices: those practices that take seriously the methods of critical race theory, critical gender theory, Womanist, mujerista, and feminist methodologies, to name a few. The COVID-19 archive is a collection of oral histories, stories and artifacts depicting the times in which we are living, through the lenses of storytellers grappling with the pandemics of systemic racism, COVID-19, distrust in government, and various relics representing the idea of the United States of America in 2020, as such, I conclude with a brief exploration of how art emerges as both an outlet for creators and a mode of illumination for consumers.

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