Chicana Matters

Tracing the configuration of the slapstick, destitute Peladita/Peladito and the Pachuca/Pachuco (depicted in flashy zoot suits) from 1928 to 2004, Wild Tongues is an ambitious, extensive examination of social order in Mexican and Chicana/o cultural productions in literature, theater, film, music, and performance art.

From the use of the Peladita and the Peladito as stock characters who criticized various aspects of the Mexican government in the 1920s and 1930s to contemporary performance art by María Elena Gaitán and Dan Guerrero, which yields a feminist and queer-studies interpretation, Rita Urquijo-Ruiz emphasizes the transnational capitalism at play in these comic voices. Her study encompasses both sides of the border, including the use of the Pachuca and the Pachuco as anti-establishment, marginal figures in the United States. The result is a historically grounded, interdisciplinary approach that reimagines the limitations of nation-centered thinking and reading.

Beginning with Daniel Venegas’s 1928 novel, Las aventuras de don Chipote o Cuando los pericos mamen, Rita Urquijo-Ruiz’s Wild Tongues demonstrates early uses of the Peladito to call attention to the brutal physical demands placed on the undocumented Mexican laborer. It explores Teatro de Carpa (tent theater) in-depth as well, bringing to light the experience of Mexican Peladita Amelia Wilhelmy, whose “La Willy” was famous for portraying a cross-dressing male soldier who criticizes the failed Revolution. In numerous other explorations such as these, the political, economic, and social power of creativity continually takes center stage.

Months before Alma López's digital collage Our Lady was shown at the Museum of International Folk Art in 2001, the museum began receiving angry phone calls from community activists and Catholic leaders who demanded that the image not be displayed. Protest rallies, prayer vigils, and death threats ensued, but the provocative image of la Virgen de Guadalupe (hands on hips, clad only in roses, and exalted by a bare-breasted butterfly angel) remained on exhibition.

Highlighting many of the pivotal questions that have haunted the art world since the NEA debacle of 1988, the contributors to Our Lady of Controversy present diverse perspectives, ranging from definitions of art to the artist's intention, feminism, queer theory, colonialism, and Chicano nationalism. Contributors include the exhibition curator, Tey Marianna Nunn; award-winning novelist and Chicana historian Emma Pérez; and Deena González (recognized as one of the fifty most important living women historians in America).

Accompanied by a bonus DVD of Alma López's I Love Lupe video that looks at the Chicana artistic tradition of reimagining la Virgen de Guadalupe, featuring a historic conversation between Yolanda López, Ester Hernández, and Alma López, Our Lady of Controversy promises to ignite important new dialogues.

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.

Using interdisciplinary performance studies and cultural studies frameworks, Laura G. Gutiérrez examines the cultural representation of queer sexuality in the contemporary cultural production of Mexican female and Chicana performance and visual artists. In particular, she locates the analytical lenses of feminist theory and queer theory in a central position to interrogate Mexican female dissident sexualities in transnational public culture.

This is the first book-length study to wed performance studies and queer theory in examining the performative/performance work of important contemporary Mexicana and Chicana cultural workers. It proposes that the creations of several important artists—Chicana visual artist Alma López; the Mexican political cabareteras Astrid Hadad, Jesusa Rodríguez, Liliana Felipe, and Regina Orozco; the Chicana performance artist Nao Bustamante; and the Mexican video artist Ximena Cuevas—unsettle heterosexual national culture. In doing so, they are not only challenging heterosexist and nationalist discourses head-on, but are also participating in the construction of a queer world-making project. Treating the notion of dis-comfort as a productive category in these projects advances feminist and queer theories by offering an insightful critical movement suggesting that queer worlds are simultaneously spaces of desire, fear, and hope.

Gutiérrez demonstrates how arenas formerly closed to female performers are now providing both an artistic outlet and a powerful political tool that crosses not only geographic borders but social, sexual, political, and class boundaries as well, and deconstructs the relationships among media, hierarchies of power, and the cultures of privilege.

Weaving narratives with gendered analysis and historiography of Mexicans in the Midwest, Mexican Women and the Other Side of Immigration examines the unique transnational community created between San Ignacio Cerro Gordo, Jalisco, and Detroit, Michigan, in the last three decades of the twentieth century, asserting that both the community of origin and the receiving community are integral to an immigrant's everyday life, though the manifestations of this are rife with contradictions.

Exploring the challenges faced by this population since the inception of the Bracero Program in 1942 in constantly re-creating, adapting, accommodating, shaping, and creating new meanings of their environments, Luz María Gordillo emphasizes the gender-specific aspects of these situations. While other studies of Mexican transnational identity focus on social institutions, Gordillo's work introduces the concept of transnational sexualities, particularly the social construction of working-class sexuality. Her findings indicate that many female San Ignacians shattered stereotypes, transgressing traditionally male roles while their husbands lived abroad. When the women themselves immigrated as well, these transgressions facilitated their adaptation in Detroit. Placed within the larger context of globalization, Mexican Women and the Other Side of Immigration is a timely excavation of oral histories, archival documents, and the remnants of three decades of memory.

In recent decades, Chicana/o literary and cultural productions have dramatically shifted from a nationalist movement that emphasized unity to one that openly celebrates diverse experiences. Charting this transformation, Postnationalism in Chicana/o Literature and Culture looks to the late 1970s, during a resurgence of global culture, as a crucial turning point whose reverberations in twenty-first-century late capitalism have been profound.

Arguing for a postnationalism that documents the radical politics and aesthetic processes of the past while embracing contemporary cultural and sociopolitical expressions among Chicana/o peoples, Hernández links the multiple forces at play in these interactions. Reconfiguring text-based analysis, she looks at the comparative development of movements within women's rights and LGBTQI activist circles. Incorporating economic influences, this unique trajectory leads to a new conception of border studies as well, rethinking the effects of a restructured masculinity as a symbol of national cultural transformation. Ultimately positing that globalization has enhanced the emergence of new Chicana/o identities, Hernández cultivates important new understandings of borderlands identities and postnationalism itself.

Runner-up, Best Popular Fiction in English, Latino Book Awards Competition, 2010

The golondrina is a small and undistinguished swallow. But in Spanish, the word has evoked a thousand poems and songs dedicated to the migrant's departure and hoped-for return. As such, the migrant becomes like the swallow, a dream-seeker whose real home is nowhere, everywhere, and especially in the heart of the person left behind.

The swallow in this story is Amada García, a young Mexican woman in a brutal marriage, who makes a heart-wrenching decision—to leave her young daughter behind in Mexico as she escapes to el Norte searching for love, which she believes must reside in the country of freedom. However, she falls in love with the man who brings her to the Texas border, and the memories of those three passionate days forever sustain and define her journey in Texas. She meets and marries Lázaro Mistral, who is on his own journey—to reclaim the land his family lost after the U.S.-Mexican War. Their opposing narratives about love and war become the legacy of their first-born daughter, Lucero, who must reconcile their stories into her struggle to find "home," as her mother, Amada, finally discovers the country where love beats its infinite wings.

Bárbara Renaud González, a native-born Tejana and acclaimed journalist, has written a lyrical story of land, love, and loss, bringing us the first novel of a working-class Tejano family set in the cruelest beauty of the Texas panhandle. Her story exposes the brutality, tragedy, and hope of her homeland and helps to fill a dearth of scholarly and literary works on Mexican and Mexican American women in post–World War II Texas.

Through the lives and works of three women in colonial California, Bárbara O. Reyes examines frontier mission social spaces and their relationship to the creation of gendered colonial relations in the Californias. She explores the function of missions and missionaries in establishing hierarchies of power and in defining gendered spaces and roles, and looks at the ways that women challenged, and attempted to modify, the construction of those hierarchies, roles, and spaces.

Reyes studies the criminal inquiry and depositions of Barbara Gandiaga, an Indian woman charged with conspiracy to murder two priests at her mission; the divorce petition of Eulalia Callis, the first lady of colonial California who petitioned for divorce from her adulterous governor-husband; and the testimonio of Eulalia Pérez, the head housekeeper at Mission San Gabriel who acquired a position of significant authority and responsibility but whose work has not been properly recognized. These three women's voices seem to reach across time and place, calling for additional, more complex analysis and questions: Could women have agency in the colonial Californias? Did the social structures or colonial processes in place in the frontier setting of New Spain confine or limit them in particular gendered ways? And, were gender dynamics in colonial California explicitly rigid as a result of the imperatives of the goals of colonization?

Runner-up, Best Historical Fiction in English, Latino Book Awards Competition, 2010

This literary adventure takes place in nineteenth-century Texas and follows the story of a Tejana lesbian cowgirl after the fall of the Alamo. Micaela Campos, the central character, witnesses the violence against Mexicans, African Americans, and indigenous peoples after the infamous battles of the Alamo and of San Jacinto, both in 1836. Resisting an easy opposition between good versus evil and brown versus white characters, the novel also features Micaela's Mexican-Anglo cousin who assists and hinders her progress. Micaela's travels give us a new portrayal of the American West, populated by people of mixed races who are vexed by the collision of cultures and politics. Ultimately, Micaela's journey and her romance with a black/American Indian woman teach her that there are no easy solutions to the injustices that birthed the Texas Republic.

This novel is an intervention in queer history and fiction with its love story between two women of color in mid-nineteenth-century Texas. Pérez also shows how a colonial past still haunts our nation's imagination. The battles of the Alamo and San Jacinto offered freedom and liberty to Texans, but what is often erased from the story is that common people who were Mexican, Indian, and Black did not necessarily benefit from the influx of so many Anglo immigrants to Texas. The social themes and identity issues that Pérez explores—political climate, debates over immigration, and historical revision of the American West—are current today.

2009 — Runner-up, Modern Language Association Prize in United States Latina and Latino and Chicana and Chicano Literary and Cultural Studies

Blood Lines: Myth, Indigenism, and Chicana/o Literature examines a broad array of texts that have contributed to the formation of an indigenous strand of Chicano cultural politics. In particular, this book exposes the ethnographic and poetic discourses that shaped the aesthetics and stylistics of Chicano nationalism and Chicana feminism. Contreras offers original perspectives on writers ranging from Alurista and Gloria Anzaldúa to Lorna Dee Cervantes and Alma Luz Villanueva, effectively marking the invocation of a Chicano indigeneity whose foundations and formulations can be linked to U.S. and British modernist writing.

By highlighting intertextualities such as those between Anzaldúa and D. H. Lawrence, Contreras critiques the resilience of primitivism in the Mexican borderlands. She questions established cultural perspectives on "the native," which paradoxically challenge and reaffirm racialized representations of Indians in the Americas. In doing so, Blood Lines brings a new understanding to the contradictory and richly textured literary relationship that links the projects of European modernism and Anglo-American authors, on the one hand, and the imaginary of the post-revolutionary Mexican state and Chicano/a writers, on the other hand.

Weaving strands of Chicana and Mexicana subjectivities, Toward a Latina Feminism of the Americas explores political and theoretical agendas, particularly those that undermine the patriarchy, across a diverse range of Latina authors. Within this range, calls for a coalition are clear, but questions surrounding the process of these revolutionary dialogues provide important lines of inquiry. Examining the works of authors such as Sandra Cisneros, Laura Esquivel, Carmen Boullosa, and Helena María Viramontes, Anna Sandoval considers resistance to traditional cultural symbols and contemporary efforts to counteract negative representations of womanhood in literature and society.

Offering a new perspective on the oppositional nature of Latina writers, Sandoval emphasizes the ways in which national literatures have privileged male authors, whose viewpoint is generally distinct from that of women—a point of departure rarely acknowledged in postcolonial theory. Applying her observations to the disciplinary, historical, and spatial facets of literary production, Sandoval interrogates the boundaries of the Latina experience. Building on the dialogues begun with such works as Sonia Saldivar-Hull's Feminism on the Border and Ellen McCracken's New Latina Narrative, this is a concise yet ambitious comparative approach to the historical and cultural connections (as well as disparities) found in Chicana and Mexicana literature.

While the stereotype of the persistently pregnant Mexican-origin woman is longstanding, in the past fifteen years her reproduction has been targeted as a major social problem for the United States. Due to fear-fueled news reports and public perceptions about the changing composition of the nation's racial and ethnic makeup—the so-called Latinization of America—the reproduction of Mexican immigrant women has become a central theme in contemporary U. S. politics since the early 1990s.

In this exploration, Elena R. Gutiérrez considers these public stereotypes of Mexican American and Mexican immigrant women as "hyper-fertile baby machines" who "breed like rabbits." She draws on social constructionist perspectives to examine the historical and sociopolitical evolution of these racial ideologies, and the related beliefs that Mexican-origin families are unduly large and that Mexican American and Mexican immigrant women do not use birth control.

Using the coercive sterilization of Mexican-origin women in Los Angeles as a case study, Gutiérrez opens a dialogue on the racial politics of reproduction, and how they have developed for women of Mexican origin in the United States. She illustrates how the ways we talk and think about reproduction are part of a system of racial domination that shapes social policy and affects individual women's lives.

Winner, Susan Koppelman Award, Best Edited Volume in Women's Studies in Popular and American Culture, 2008

The 1970s and 1980s saw the awakening of social awareness and political activism in Mexican-American communities. In San Diego, a group of Chicana women participated in a political theatre group whose plays addressed social, gender, and political issues of the working class and the Chicano Movement. In this collective memoir, seventeen women who were a part of Teatro de las Chicanas (later known as Teatro Laboral and Teatro Raíces) come together to share why they joined the theatre and how it transformed their lives. Teatro Chicana tells the story of this troupe through chapters featuring the history and present-day story of each of the main actors and writers, as well as excerpts from the group's materials and seven of their original short scripts.

The territory of Napa County, California, contains more than grapevines. The deepest roots belong to Wappo-speaking peoples, a group whose history has since been buried by the stories of Spanish colonizers, Californios (today's Latinos), African Americans, Chinese immigrants, and Euro Americans. Napa's history clearly is one of co-existence; yet, its schoolbooks tell a linear story that climaxes with the arrival of Euro Americans. In "This Land was Mexican Once," Linda Heidenreich excavates Napa's subaltern voices and histories to tell a complex, textured local history with important implications for the larger American West, as well.

Heidenreich is part of a new generation of scholars who are challenging not only the old, Euro-American depiction of California, but also the linear method of historical storytelling—a method that inevitably favors the last man writing. She first maps the overlapping histories that comprise Napa's past, then examines how the current version came to dominate—or even erase—earlier events. So while history, in Heidenreich's words, may be "the stuff of nation-building," it can also be "the stuff of resistance." Chapters are interspersed with "source breaks"—raw primary sources that speak for themselves and interrupt the linear, Euro-American telling of Napa's history. Such an inclusive approach inherently acknowledges the connections Napa's peoples have to the rest of the region, for the linear history that marginalizes minorities is not unique to Napa. Latinos, for instance, have populated the American West for centuries, and are still shaping its future. In the end, "This Land was Mexican Once" is more than the story of Napa, it is a multidimensional model for reflecting a multicultural past.

With the 1981 publication of the groundbreaking anthology This Bridge Called My Back: Writings by Radical Women of Color, Cherríe Moraga and Gloria Anzaldúa ushered in an era of Chicana lesbian writing. But while these two writers have achieved iconic status, observers of the Chicana/o experience have been slow to perceive the existence of a whole community—lesbian and straight, male as well as female—who write about the Chicana lesbian experience. To create a first full map of that community, this book explores a wide range of plays, novels, and short stories by Chicana/o authors that depict lesbian characters or lesbian desire.

Catrióna Rueda Esquibel starts from the premise that Chicana/o communities, theories, and feminisms cannot be fully understood without taking account of the perspectives and experiences of Chicana lesbians. To open up these perspectives, she engages in close readings of works centered around the following themes: La Llorona, the Aztec Princess, Sor Juana Inés de la Cruz, girlhood friendships, rural communities and history, and Chicana activism. Her investigation broadens the community of Chicana lesbian writers well beyond Moraga and Anzaldúa, while it also demonstrates that the histories of Chicana lesbians have had to be written in works of fiction because these women have been marginalized and excluded in canonical writings on Chicano life and experience.

The second phase of the civil rights movement (1965-1973) was a pivotal period in the development of ethnic groups in the United States. In the years since then, new generations have asked new questions to cast light on this watershed era. No longer is it productive to consider only the differences between ethnic groups; we must also study them in relation to one another and to U.S. mainstream society.

In "Shakin' Up" Race and Gender, Marta E. Sánchez creates an intercultural frame to study the historical and cultural connections among Puerto Ricans, African Americans, and Chicanos/as since the 1960s. Her frame opens up the black/white binary that dominated the 1960s and 1970s. It reveals the hidden yet real ties that connected ethnics of color and "white" ethnics in a shared intercultural history. By using key literary works published during this time, Sánchez reassesses and refutes the unflattering portrayals of ethnics by three leading intellectuals (Octavio Paz, Daniel Patrick Moynihan, and Oscar Lewis) who wrote about Chicanos, African Americans, and Puerto Ricans. She links their implicit misogyny to the trope of La Malinche from Chicano culture and shows how specific characteristics of this trope—enslavement, alleged betrayal, and cultural negotiation—are also present in African American and Puerto Rican cultures. Sánchez employs the trope to restore the agency denied to these groups. Intercultural contact—encounters between peoples of distinct ethnic groups—is the theme of this book.

In her work as poet, essayist, editor, dramatist, and public intellectual, Chicana lesbian writer Cherríe Moraga has been extremely influential in current debates on culture and identity as an ongoing, open-ended process. Analyzing the "in-between" spaces in Moraga's writing where race, gender, class, and sexuality intermingle, this first book-length study of Moraga's work focuses on her writing of the body and related material practices of sex, desire, and pleasure.

Yvonne Yarbro-Bejarano divides the book into three sections, which analyze Moraga's writing of the body, her dramaturgy in the context of both dominant and alternative Western theatrical traditions, and her writing of identities and racialized desire. Through close textual readings of Loving in the War Years, Giving Up the Ghost, Shadow of a Man, Heroes and Saints, The Last Generation, and Waiting in the Wings, Yarbro-Bejarano contributes to the development of a language to talk about sexuality as potentially empowering, the place of desire within politics, and the intricate workings of racialized desire.

Filmmaker Lourdes Portillo sees her mission as "channeling the hopes and dreams of a people." Clearly, political commitment has inspired her choice of subjects. With themes ranging from state repression to AIDS, Portillo's films include: Después del Terremoto, the Oscar-nominated Las Madres: The Mothers of the Plaza de Mayo,La Ofrenda: The Days of the Dead,The Devil Never Sleeps, and Corpus: A Home Movie for Selena.

The first study of Portillo and her films, this collection is collaborative and multifaceted in approach, emphasizing aspects of authorial creativity, audience reception, and production processes typically hidden from view. Rosa Linda Fregoso, the volume editor, has organized the book into three parts: interviews (by Fregoso and Kathleen Newman and B. Ruby Rich); critical perspectives (essays by Fregoso, Yvonne Yarbro-Bejarano, Sylvie Thouard, Norma Iglesias, and Barbara McBane); and production materials (screenplays, script notes, storyboards, etc.).

This innovative collection provides "inside" information on the challenges of making independent films. By describing the production constraints Portillo has surmounted, Fregoso deepens our appreciation of this gifted filmmaker's life, her struggles, and the evolution of her art.