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A behind-the-scenes look at why Latinos—the largest immigrant group in the United States—make up a staggeringly low percentage of the elite US labor force.

Carla, Douglas, and Isabel each migrated to the United States from Latin American countries before they were teenagers. Each had big dreams—in medicine, business, and government—and each did what they were told to do to achieve their goals: work hard, stay in school, and follow the rules. Yet none of them reached the top of the labor market, and they are far from alone. Only one out of one hundred Latino immigrants who arrives in the United States as children will ever secure a job that requires a college degree and pays high wages. 

In 1 in 100, sociologist A. Nicole Kreisberg explains why Latinos are more likely to have difficulty finding success in the labor market. Despite increasing access to higher education, Latino immigrant youth seldom land high-paying jobs, but not because of individual failure. Instead, these slim odds are the result of immigration laws, schools, and workplaces that interact in ways that systematically disadvantage so many Latinos. Kreisberg finds that stereotypes about Latino immigrants are activated in US schools, exacerbated in US colleges, and reinforced by employers’ hiring decisions. And because most Americans cannot tell who is and who isn’t an immigrant, the stereotypes harming immigrants often spill over to the 68 million Latinos living in the United States, including those who are US citizens.

By tracing the school-to-work trajectories of child-arriving Latino immigrants and native-born Latinos, alongside the gatekeepers who structure their opportunities, 1 in 100 shows that the 99 who struggle are not the exception—they are the unfortunate norm.

“What the women I write about have in common is that they are all rebels with a cause, and I see myself represented in their mirror,” asserts Alicia Gaspar de Alba. Looking back across a career in which she has written novels, poems, and scholarly works about Sor Juana Inés de la Cruz, la Malinche, Coyolxauhqui, the murdered women of Juárez, the Salem witches, and Chicana lesbian feminists, Gaspar de Alba realized that what links these historically and socially diverse figures is that they all fall into the category of “bad women,” as defined by their place, culture, and time, and all have been punished as well as remembered for rebelling against the “frames” imposed on them by capitalist patriarchal discourses.

In [Un]Framing the “Bad Woman,” Gaspar de Alba revisits and expands several of her published articles and presents three new essays to analyze how specific brown/female bodies have been framed by racial, social, cultural, sexual, national/regional, historical, and religious discourses of identity—as well as how Chicanas can be liberated from these frames. Employing interdisciplinary methodologies of activist scholarship that draw from art, literature, history, politics, popular culture, and feminist theory, she shows how the “bad women” who interest her are transgressive bodies that refuse to cooperate with patriarchal dictates about what constitutes a “good woman” and that queer/alter the male-centric and heteronormative history, politics, and consciousness of Chicano/Mexicano culture. By “unframing” these bad women and rewriting their stories within a revolutionary frame, Gaspar de Alba offers her compañeras and fellow luchadoras empowering models of struggle, resistance, and rebirth.

The first book-length study of women's involvement in the Chicano Movement of the late 1960s and 1970s, ¡Chicana Power! tells the powerful story of the emergence of Chicana feminism within student and community-based organizations throughout southern California and the Southwest. As Chicanos engaged in widespread protest in their struggle for social justice, civil rights, and self-determination, women in el movimiento became increasingly militant about the gap between the rhetoric of equality and the organizational culture that suppressed women's leadership and subjected women to chauvinism, discrimination, and sexual harassment. Based on rich oral histories and extensive archival research, Maylei Blackwell analyzes the struggles over gender and sexuality within the Chicano Movement and illustrates how those struggles produced new forms of racial consciousness, gender awareness, and political identities.

¡Chicana Power! provides a critical genealogy of pioneering Chicana activist and theorist Anna NietoGomez and the Hijas de Cuauhtémoc, one of the first Latina feminist organizations, who together with other Chicana activists forged an autonomous space for women's political participation and challenged the gendered confines of Chicano nationalism in the movement and in the formation of the field of Chicana studies. She uncovers the multifaceted vision of liberation that continues to reverberate today as contemporary activists, artists, and intellectuals, both grassroots and academic, struggle for, revise, and rework the political legacy of Chicana feminism.

¿Y Yo También? brings together a diverse range of Latina voices to address the under-representation of Latinx voices in the #MeToo movement and discussions of sexual violence. Through scholarly analysis of literature, media, podcasting, film, art, and testimonio alongside memoir, poetry, a short play, and personal essays, the authors address varied Latina experiences of sexual assault and harassment. These authors grapple with these traumas alongside their intersectional contexts, including U.S. imperialism in Puerto Rico, race, sexuality, indigeneity, religion, the publication landscape, and more. Ultimately, each contribution sheds light on the lack of scholarly and media attention to the realities of Latinas and sexual assault but also chart pathways toward individual and community healing. This is a volume that is intellectually rigorous yet deeply accessible—suited for academics, college-level students, creatives, performers, practitioners, activists, and general readers alike.