Winner of the 2014 Latina/o Studies Section - LASA Outstanding Book Award
In Borderlands Saints, Desirée A. Martín examines the rise and fall of popular saints and saint-like figures in the borderlands of the United States and Mexico. Focusing specifically on Teresa Urrea (La Santa de Cabora), Pancho Villa, César Chávez, Subcomandante Marcos, and Santa Muerte, she traces the intersections of these figures, their devotees, artistic representations, and dominant institutions with an eye for the ways in which such unofficial saints mirror traditional spiritual practices and serve specific cultural needs.
Popular spirituality of this kind engages the use and exchange of relics, faith healing, pilgrimages, and spirit possession, exemplifying the contradictions between high and popular culture, human and divine, and secular and sacred. Martín focuses upon a wide range of Mexican and Chicano/a cultural works drawn from the nineteenth century to the present, covering such diverse genres as the novel, the communiqué, drama, the essay or crónica, film, and contemporary digital media. She argues that spiritual practice is often represented as narrative, while narrative—whether literary, historical, visual, or oral—may modify or even function as devotional practice.
Common conceptions permeating U.S. ethnic queer theory tend to confuse aesthetics with real-world acts and politics. Often Chicano/a representations of gay and lesbian experiences in literature and film are analyzed simply as propaganda. The cognitive, emotional, and narrational ingredients (that is, the subject matter and the formal traits) of those representations are frequently reduced to a priori agendas that emphasize a politics of difference.
In this book, Frederick Luis Aldama follows an entirely different approach. He investigates the ways in which race and gay/lesbian sexuality intersect and operate in Chicano/a literature and film while taking into full account their imaginative nature and therefore the specific kind of work invested in them. Also, Aldama frames his analyses within today's larger (globalized) context of postcolonial literary and filmic canons that seek to normalize heterosexual identity and experience. Throughout the book, Aldama applies his innovative approach to throw new light on the work of authors Arturo Islas, Richard Rodriguez, John Rechy, Ana Castillo, and Sheila Ortiz Taylor, as well as that of film director Edward James Olmos. In doing so, Aldama aims to integrate and deepen Chicano literary and filmic studies within a comparative perspective. Aldama's unusual juxtapositions of narrative materials and cultural personae, and his premise that literature and film produce fictional examples of a social and historical reality concerned with ethnic and sexual issues largely unresolved, make this book relevant to a wide range of readers.
Explores how Latino gang culture mirrors the most destructive aspects of the American Dream through a look at novels and memoirs
"There’s a place for us / Somewhere a place for us." With the emergence of a rich body of literature chronicling the experiences of Latino and Latina gang members, popular understanding of this outlaw culture has advanced far beyond West Side Story. However, the diverse works discussed in this important book—ranging from the breakthrough 1967 memoir Down These Mean Streets and the crime novel Carlito’s Way to the play Zoot Suit and the World War II-era historical novel Don’t Spit on My Corner, to more recent works such as Always Running/La Vida Loca: Gang Days in L.A. and Chicana gang narratives like Locas and Two Badges—all share with the award-winning musical a crucial discourse on nationality, citizenship, and belonging.
In Gang Nation, Monica Brown offers a sophisticated analysis of these narratives produced by former gang members and by "outside" observers writing within the Latino community. She examines the ubiquity of language and behavior within this literature that reveal the frustrated longings within gangs for greater participation in America’s national culture and the desire of members to craft an alternative environment in which they are welcome. Through literature and memoirs written from within the culture, Brown illustrates how these youth mimic the rhetoric and rituals of American nationalism’s most destructive aspects—intense territoriality, justification of violence, and cultural chauvinism—to assert their citizenship in an alternative nation. Before now, studies of gang culture have centered on either the choices of individual members or the social forces that inspire their unfocused rage. But through Latino and Chicano gang literature, Brown provides a more nuanced portrait of that culture, one that raises broader concerns about dominant nationalism, civil rights, the criminalization of urban youth of color, and the often unfulfilled sense of communal identity and acceptance among American youth.Describing how la familia came to be adopted as an organizing strategy for communitarian politics, Rodríguez looks at foundational texts including Rodolfo Gonzales’s well-known poem “I Am Joaquín,” the Chicano Liberation Youth Conference’s manifesto El Plan Espiritual de Aztlán, and José Armas’s La Familia de La Raza. Rodríguez analyzes representations of the family in the films I Am Joaquín, Yo Soy Chicano, and Chicana; the Los Angeles public affairs television series ¡Ahora!; the experimental videos of the artist-activist Harry Gamboa Jr.; and the work of hip-hop artists such as Kid Frost and Chicano Brotherhood. He reflects on homophobia in Chicano nationalist thought, and examines how Chicano gay men have responded to it in works including Al Lujan’s video S&M in the Hood, the paintings of Eugene Rodríguez, and a poem by the late activist Rodrigo Reyes. Next of Kin is both a wide-ranging assessment of la familia’s symbolic power and a hopeful call for a more inclusive cultural politics.
Refiguring Rhetorical Education: Women Teaching African American, Native American, and Chicano/a Students, 1865-1911 examines the work of five female teachers who challenged gendered and cultural expectations to create teaching practices that met the civic and cultural needs of their students.
The volume analyzes Lydia Maria Child’s The Freedmen’s Book, a post–Civil War educational textbook for newly freed slaves; Zitkala Ša’s autobiographical essays published in the Atlantic Monthly in 1900 that questioned the work of off-reservation boarding schools for Native American students; and Jovita Idar, Marta Peña, and Leonor Villegas de Magnón’s contributions to the Spanish-language newspaper La Crónica in 1910 and 1911—contributions that offered language and cultural instruction their readers could not receive in Texas public schools.
Author Jessica Enoch explores the possibilities and limitations of rhetorical education by focusing on the challenges that Child, Zitkala Ša, Idar, Peña, and Villegas made to dominant educational practices. Each of these teachers transformed their seemingly apolitical occupation into a site of resistance, revising debilitating educational methods to advance culture-based and politicized teachings that empowered their students to rise above their subjugated positions.
Refiguring Rhetorical Education considers how race, culture, power, and language are both implicit and explicit in discussions of rhetorical education for marginalized students and includes six major tenets to guide present-day pedagogies for civic engagement.
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