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.
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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