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Intersectionality and Chicana Feminism

Page history last edited by Elizabeth Kissling 7 years, 9 months ago Saved with comment

Chicana Feminism without Borderland

 

 

Introduction to Chicana Feminism

 

 

Within the current understandings and literature surrounding Chicana feminisms, it is surrounded around the ideas in which women whom identity as Mexican-American or whom their parents are from a Mexican decent. Being a Chicana feminist derives from the ideas, concepts, and notions of being able to reject what it means to be a Mexican- American women that challenges and rejects specific notions within Mexican- American culture.

As Kimberly Crenswshaw's notion and ideas surroundings intersectionality, she investigated how multidimensional situations, struggles, and voices surrounding the black and African American experiences did not have a space within the mainstream culture and feminist discourses (Bush, 2013). In essence it is the ways in which various frameworks have been placed on lived experiences shape and are perpetuated by the ways in which oppression within marginalized oppression create identities and experiences. (Everyday Feminism). Cultures, family structures, class dynamics, and other social and political aspects of their lives will be discussed. This piece will introduce what the Chicana experience though various frameworks within intersectionality

The start of the Chicana Feminist movement

At the start of the 1940’s, the Mexican American Civil right movement had begun towards its inception. The start of the 1962, Farm workers united organization stated in hopes to create equal opportunities and benefits for those that worked within agriculture. Cesar Chavez was one the first individuals to start this movement towards obtaining benefits. The start of this revolution, only led to the start of the Chicana feminist movement. During the time frame of the 1960-1970’s, the Chicano Student Movement emerged on March 3rd, 1969 where high school students, and college aged students demanded more recognition and culture inclusive material surrounding culture and Mexican-American Heritage. Throughout the topics of discussion, women being able to be empowered and be involved within political and public and private shares surrounding sexism within the home. The start of the Chicana Feminist Movement started in May of 1971. Over 600 Chicanas meet in Houston Texas for the first ever Mujeres for the Raza Conference that allowed women to have workshops and help promote women in being liberated through the perpetuating male dominated culture. The advocacy was centered on women being able to pursue professional careers and be independent from their home spheres and within the Raza community (Hurado, 2003). 

 

Frameworks 

 

Intersectionality models

The concept, notion and theory of the mestiza consciousness can be defined as the complexities in which distinct identities can create a cultural clash within westernized thinking. La mestiza, undergoes a struggle of flesh, a struggle of boarders, an inner war; we perceive the version of reality that our culture communicates (Anzaldua, 1987). Gloria Anzaldua, being one of the first pioneers to introduce herself as a Chicana Feminist within the field, expresses through personal narrative and metaphors, the ways in which intersectionality is created in terms of being aware of the ways in which have this consciousness can essentially create a live without borderlands.

 

Similarly, to Anzaldua, Maria Lugones provides an extensive metaphoric approach to mestizaje. as Lugones expresses within her writing, and uses the metaphoric approach towards theorizing. In her piece, Purity, Impurity, Separation, she uses the notion of mestizaje in relation to separating an egg yolk from the white. “When I think of mestizaje, I think of both separation, as curdling, an exercise in impurity, and of separation as splitting, and an exercise in purity.” Similarly, she goes on to express the ways in which metaphorically speaking this connects well in relation to having control over creativity and the ways In which the multiplicity, or curdling state, places individuals that may be ambiguous, and/or have multiple fragments  while simultaneously, are also impure (Lugones, 1994). Stating within purity, she’s shortly expresses the ways in which masculinity and femininity are perpetuated throughout being pure, and the categories that exist within our current westernized state. Nevertheless. Lugones expresses the ways in which multiplicity works with and against individuals in a way that is oppressive in a state of curdling and fragmentation within identities, Cultures, and political policies and issues.

 

From a distinct but similar point of view, in the ways in which we can understand diverse intersectional movements, the ways in which we understand Chicana feminist though in relation to Anglo feminism and really understanding what it means to change the paradigm. The historical contexts within the Chicana feminist movement derives from the ways that we can see and analyze Chicana feminisms. The cultural background from machismo, being strong masculine pride is an example of how this has shaped radicalism within the movement.  In comparisons to the ways in which the Anglo feminist movement is portrayed the good girl bad girl stereotype, Chicana women are portrayed much more deviant. Similarly, the ways that gendered roles are portrayed, within the culture, allows this analysis to really recognize that theses gendered roles, restrictions and cultural expectations, are still not appropriate within the Mexican-American culture, nevertheless, the ways that Chicana women have moved forwards has allowed for intersecting identities within the culture not be over looked (Dicochea, 2004). Nevertheless, theses frameworks allow me to deconstruct and understand intersectional frameworks within Chicana feminisms. The ways in which overlapping denies, that have been oppressive within the culture will be expanded.

 

 

 

 

How do Chicanas Intersect?

 

 In the broader spectrum of things, the ways in which oppressions work with and against Chicana women’s lives, it creates cultures and identities that collide and work from an intersectional standpoint. Epistemologically speaking, this leads towards the creation of the ways in which many layers of diversity and the lack of oppression within feminist research has led to the recognition of everything and anything that is not heteronormative. Within feminist research the goal is to give room and space to those that are invisible with the feminist research realm. Giving room to these marginalized groups space, it really provides a strong objectivity within research (Hesse-Biber, 2014). Within Chicana feminist thought, the intersections in which we can create, come from being able to express experiences and narratives though scholarship. The framework used or that can be used for this type of research is centered on narrative, and the ways in which dual and complex identities are created and oppressed. 

 

 

Education 

 

 

Within the written article, The Good Daughter Dilemma: Latinas Managing Family and School Demands, Roberta Espinoza, expresses the ways in which the demands of school and obtaining a higher education have lead towards understanding the complexities within the demands around being a first generation student. Being within a caretaker role within the Latina/o families is more relevant within females who have been socialized within this role (Espinoza, 319). Nevertheless, collectivist values within family cultures, in comparison to the individualistic culture within higher education, lead these women towards having different relationships within families. The emergence of multiple identities and the fluidity that exists within theses identities, has lead towards the integrators and the separators. The separators, are those that explain school demands to their families, and will also negotiate school demands and support. In comparison, the separators, where able to separate their family duties from school demands in order to fulfill both roles. Nevertheless, being able to have insight within the ways that the mestiza intersects, is essential in being supportive of the Latina familiarismo mestizaje in order fulfill the “good daughter” dilemma (Espioza, 2010).

 

Sexuality

In the piece, Are all Raza Womnyn Queer? An Exploration of Sexual Identity in a Chicana/Latina Student Organization, by Anita Tijerina-Revilla, expresses how these Chicana womyn identified in a way that was from a political stance, like replacing the j with an x in Muxerista. The notions and ideas around being a Chicana/Latina feminist activist, lead these women towards creating a safe spaces to be able to identify, discuss, and question sexual identity and relate to other women within the same culture and social expectations. Nevertheless, the sexism that exists within the culture only creates barriers towards being able to fully engage in stepping outside a patriarchal and heterosexual space. This conference that brought together Latina women, allowed for discussions around gender, race, sexuality, and the oppressions surrounding cultural expectations within the family, home and being in a higher education institution. Overall, this piece describes how rejecting theses institutionalized behaviors, that implements radicalism, and being able to define being queer, and expectations within sexuality and gender (Tijerina-Revilla, 2009).

 

 

Spirituality

 

Within the aspects of spirituality, women tend to lean towards their religious background or spiritual in ways that are not only approachable but relevant to Chicana women’s lives. Some women identify with their religious views and strictly stick to them. Others, will reject religious needs and stick to spirituality. Within the piece, Spiritual roots of Chicana Feminist Borderland Pedagogies: A Spiritual Journal with Tonatzin/ Guadalupe by C. Alejandra Elenes, expresses the ways in which from a feminist spirituality perspective women can still look up to spiritual figures from religion. She states the importance of looking up to figure like Guadalupe to not only feel empowered, but be able to fully understand the dynamics within the intersections of religion and spirituality and Chicana feminist though (Facio & Lara, 2014).

 

 

Family Expectations

 

Family values are not only essential in Chicana women’s lives, but also dictate how a women carries herself within the world and around traditional roles and structures. In The Maria Paradox,: How Latinas can merge Old world Traditions with New World Self-Esteem, by Rosa Maria Gil and Carmen Inoa  Vazquez is a self-help text that is geared towards helping women negotiate their cultural customs, but also being able to recognize current culture and customs within westernized thinking. Some of the chapters within this book, recognizes diverse women’s stories, in being able to encounter various situations. From bringing a male partner to family gatherings, to living alone and secluded from family are the  types of situations that are addressed in order to really deconstruct from a psychological point of view how a women can be empowered within her current culture and trapped living situations. Some of the chapters consists of expressing ideas around “not forsaking tradition, do not forget that Sex is more making Babies-not pleasure, and do not discuss personal problems outside the home”.. The complexities of traditions within generations, have lead towards women feeling not only empowered but being able to balance dual cultures (Inoa-Vazquez & Gil, 1996).

 

 

Conclusions

 

In conclusion, in relation to intersectionality and the ways that they Chicana feminist movement has evolved, we can see though distinct ways that the dual identities collide within one another. The ideas, notions and cultural expectations surrounding Chicana women in structures like family, education, sexual identity and spirituality, only affect these women from completely developing themselves. This literature presented above has expressed the ways that the patriarchal structures within the Mexican-American culture, has a possibility if intersecting. Being able to understand the dynamics within these structures, allows for intersectionality to take place in a way that women must negotiate their identities in order to not only create change within their lives but ultimately create social justice changes within public and private spheres.

 

Annotated Bibliography: Selected Resources on Chicana Feminism

 

 

Anzaldua, G. (2007). In Aunt Lute Books (Ed.), Borderlands- la Frontera the new mestiza  (fourth ed.) San Francisco, CA.

 

Anzaldua, is one of the first pioneers to introduce herself as a Chicana feminist within the field. Her text expresses the ways in which intersectionality can play out for individuals in terms of the mestiza consciousness. This notion expresses that those that have a distinct and foreign mix of identities and intersectionality’s, have been able to be pulled in different directions. Gloria gives us a framework stating that we are within the “borderlands”. Using her personal experiences and poetry, this powerful text, has placed into perspective that one who is oppressed will never really be able to fit into one category, but therefore will never really belong to any. Using her theoretical framework for this piece, I will use this as a base for expressing how ones mestiza consciousness brings about doubtful awareness about ones identity.

 

Dicochea, P. R. (2004). Chicana critical rhetoric: Recrafting la cause movement discourse, 1970-1979. Frontiers: A Journal of Women Studies, 25(1), 77-92.

 

Within this critical rhetoric piece, the author expresses the ways in which the Chicano movement has moved throughout the course of time. Expressing the ways in which Chicana feminism differs from Anglo feminism as expressed in this article, it gives the audience a way to understand how culture reflects and distinguishes tension within discourse and action. By carefully critiquing the Chicano culture, the author provides the various ways in which we can express oneself besides just in writing though poetry, art, and narrative. The author nevertheless, provides an alternative to the Chicano/a movement and activism. She expresses the ways in which Chicana women’s lives are complex and being able to recognize that they are still marginalized within the culture and society. Overall, being able to advocate for Chicana women though self-perceptions of the self and community, will allow room for social change ( Ricochet, 2004).

 

Elenes, A. C. (2014). Spiritual roots of Chicana feminist borderland pedagogies: A spiritual journey with Tonantzin/Guadalupe. In E. Facio, & L. Irene (Eds.), Fleshing the spirit: Spirituality and activism in Chicana, Latina and indigenous women's lives (pp. 43-58). Arizona: Arizona Press.

 

Within the article, “Spatula roots of Chicana feminist borderland pedagogies: A spiritual journey with Tonantizin/Guadalupe”, the author expresses the ways in which we can challenge and think about spiritually differently. Spirituality, has not only allowed for women to seek social justice. One way, is the ways in which Chicana women praise the Virgin Mary. The author suggests, the ways in which thinking critically about the virgin Mary, led her towards being able to not only deconstruct the patriarchy within this dynamic, but being able to understand that she is a strong, and powerful indigenous individual for many. Ultimately, it is about understanding the borderlands in which Chicana women live. This piece is beneficial because it allows me to not only question spiritual and religious views, but also has allowed me to think of the deconstruction of that spirituality within the Chicana/o culture. Espinoza, R. (2010).

 

 The good daughter dilemma: Latinas managing family and school demands. Journal of Higher Education, 9(4), 317-330.

 

In this article, the author introduces the ways in which Latina women maintain the status of being a “good daughter”. Family obligations surrounded around strong familiarismo within Latin families can make doctorate school challenging in order to meet school and family responsibilities. Espinoza, expresses the ways in which Latina women have to consider the biculturalism within the mestiza identity (Espinoza, 320). Within theses in-depth interviews, women were found to be an integrator, which consisted in being able to incorporate ones family values into academics, or the seperators which consisted in being able to distinguish school and home in order to meet family obligations. Overall, this article has been beneficial, in being able to identify the ways in which Latina women experience and work out cultural expectations.

 

Gil, R. M., & Vazquez, C. I. (1996). The Maria paradox-how Latinas can merge old world traditions with new world self-esteem. New York, NY: G.P. Putman's Sons.

 

In this text, the authors provide a self-help book for their readers that is structured in a way to address the broader audience. By providing examples of how traditional Latina women and their families have experienced traditional values that have been placed on them, this book expresses the ways in which Latina women can transform their lives and drift into creating their own experiences and still value their culture and customs. This book is extremely helpful because it has allowed me to place into perspective the ways in which women have experienced different issues that may come up in terms of having healthy relationships. The book provides case study in which we can incorporate feminism aspects of our culture to our lives. Being able to have these various intersectionality’s helps deconstruct what we would consider deviant.

 

Gross, M. R. (1996). Feminism & religion. Boston, Massachusetts: Beacon Press Books.

 

In feminism and religion, Gross uses her text to express how the study of religion is distinctly different than the practice of this institution. She express how history has developed into what religion is in today’s modern day. Not only does she provide ways in which we can incorporate it within a feminist perspective, but the ways in which we can have a legitimate conclusion towards new findings in the ways that we view religious practices. This text is helpful because it allows to see the critique of the institution itself, and the ways in which I can approach religion from a feminist perspective.

 

Hesse-Biber, S. N. (Ed.). (2014). Feminist research practice (second ed.). Thousand Oaks, California: SAGE Publications

 

This text discusses and introduces the ways in which we can go about understanding and writing from a feminist epistemological standpoint. Not only does it provide a chapter by chapter explanation that best fit the ways in which we can approach feminist research, but it provides distinct and different ways in which we can go about the research methods section in a text. Given this information it goes into depth and detail of how to efficiently and productively go about having effective and adequate feminist methodologies. This text will be helpful in being able to reference and have a framework to work from in terms of approaching feminist research.

 

Hurado, A. (1998). Sitios y lenguas: Chicana theorize feminisms. Hypatia, 13(2), 134-161.

 

Within this article, the author expresses the ways in which Chicana feminist have theorized the ways in which the Chicano movement has been oppressed because of patriarchy. Due to this, Chicana feminist theorizing is surrounded around the distinct ways in which we can address the various intersectionality’s. Being able to advocate for themselves, lesbians from diverse ethnic and racial groups, and the ways sexuality creates difference within the culture. Overall, the author provides a possible conclusion, that as they continue to advocate for Chicanas, and women of color, and provide a paradigm that will understand the complexity and contradictions that may be used in the future. This article will be very useful as a guide and framework.

 

Hurtado, A. (2003). In Fine M. &. M., J. (Ed.), Voicing Chicana feminism: Young women speaking out on sexuality and identity. New York and London: New York University Press.

 

Within this text, it provides in-depth interviews, and an analysis surrounding family structures, becoming of a female, and the expectations within Chicana women’s lives. Ultimately it provides stories, and narratives from an ethnographic approach in having these women express how they are feminist and the various intersections around being a Chicana women. This book will be extremely helpful in being able to identify specific information from the sections speaking about religion, and the ways in which marriage or the ways in which romantic relationships are manifested around cultural and spiritual value.

 

Lopez, A. (2002). In praise of difficult chicas: Feminism and femininity. In Hernandez D, & Rehman, B. (Ed.), Colonize this! Young woman of color on today's feminism (pp. 119-132). Emeryville, CA: Seal Press.

 

In this article like narrative, the author expresses the ways in which her Tia (aunt) had embraced the person she had become. Not only did she embrace the cultural side of whom she is, but she also embraced having sex with whomever she pleased, got divorced, and created a brothel for high end clients and businessmen. The author expresses the ways in which her aunt set an example for embracing independence, yet still remembering to embrace every aspect of being a women. Regardless of what her culture within the United States said, and her Latina upbringings, she realized the ways in which her mother, and aunt had created strong feminist views through their actions. This piece is great, because it expresses the ways.

 

Lourde, A. (1997). The uses of anger. Women and Gender Studies Quarterly, 25(1/2), 278-285.

 

Audre Lourde within her pieces, expresses the ways in which political issues like racism and sexism have manifested in her anger. She expresses anger in ways that relate to a bigger picture. Not only is it about being angry, but the ways in which we can use this anger positively to create actual social change. She suggests, that we must be able to connect, intersect, and align with other women that experience the same issues. Overall, she takes a stance and allows us to recognize the ways we can use our righteous anger to work together. This piece is powerful and will be useful to this project, because it can help build a foundation to understanding the complexities and identities for women of color.

   

Lugones, M. (1994). Purity, impurity, and separation. Chicago Journals, 19(2), 458-479.

 

In Purity, impurity, and separation, Maria Lugones expresses the importance of being pure and impure in terms of curdling and making mayonnaise. She expresses how the process of making mayonnaise, and having the yoke and the whites of an egg can lead towards curdling. This process is taken a step further in relation to the ways in which ones distinct identity can take a toll on the overall state of one’s mind. Nevertheless, Lugones provides this example to express how purity and separation can lead to an overall better state and recognition of ones identity into one. This article, is extremely useful in relation to expressing the ways in which identity can change, fluctuate and manifests in Chicana women’s lives.

 

Moraga, C. (2015). La guera. In Anzaldua, G & Moraga C. (Ed.), The bridge called my back written by radical women of color (Fourth ed., pp. 22-29)

 

Within this book with writings on Radical Women of color, it expresses the ways in which women of color have experienced and expressed oppression, culture, racism, and homophobia and giving power to experience. In Moraga’s piece, on La Guera, she expresses by giving power to her narrative, that her skin color not only oppresses her by her culture, but also works with her. She comes to the realization that after learning about her various intersectionality’s, led her towards realizing her own oppressive ideas and realizations. Ultimately, Moraga, through her literature has not only done this, but through a process of discovery, has allowed through her literature.

 

Sugg, K. (2003). The ultimate rebellion: Chicana narratives of sexuality and community. Indiana Univerisity Press, 3(2), 139-170.

 

This author provides a complex conclusion and understanding of how Chicana women’s experiences have shaped queer Chicana feminisms. Sexual experiences, practices, desires, and the ways in which the Chicana movement has shaped the ways in which various discourses around these ideas have shaped identities, Lesbian Chicanas, are taking stance and creating their own feminism. Specifically, how does narration of oneself or disregard the ways in which we can encounter disruptive narratives of identity? (Sugg, 141). Ultimately, the author provides many explanations though narratives of identity, and ways in which queer Chicana women have come to understanding the ways in which the social structures and institutions around major themes, are themselves being perpetuated by the ways in which we can recreate how these intersectionality collide.        

 

Tilerina-Revilla, A. (2009). Are all raza womyn queer? An exploration of sexual identity in a Chicana/Latina student organization. NWSA Journal, 21(3), 46-62.

 

Within this journal, the author expresses the ways in which the student organization of Raza Womyn, which is a safe place to discuss questioning, sexual identities, and the process of having support and connections with one another. This article focuses on the ways in which these women identified in theses ways, but where automatically assumed to be queer. Nevertheless, the author expresses that this group allowed for Chicana women to not only support one another, but have the ability to create what it means to be queer and how others understand them. This article will be helpful in understanding intersectionality, because of the ways in which Chicana women can identify as queer and be allies or vice versa.

 

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