Gloria Anzaldua

In this paper, I interpret Balmy Alley’s Mission Makeover Mural as a site of remembrance and resistance to the erasure and displacement of Chicana/o in the Mission District of SF. Completed in 2012 by Lucia Ippolito, the mural is a visually complex artwork that delineates the social-economic and cultural topographies of the Mission District, creating a poetic and embodied space of imagination in which bodies are able to mobilize, come together, fashion their subjectivities, and reclaim a proper state of agency (1). In her artistic gestures, Ippolito denounces the discriminatory realities of gentrification, marginalization, racial profiling, and police brutality. By placing her work in dialogue with three Latin American artists—Doris Salcedo (Colombia), Marcos Ramirez ERRE (Mexico), and Willie Herrón (USA) who address the Dirty War, *la frontera*, and gang violence, respectively—I posit that the visual arts are indispensable acts of subversion in the struggle for justice. Drawing from the critical frameworks put forth by scholars of Latina/o visual arts and culture, such as C. Ondine Chavoya, Tomas Ybarra-Frausto, Gloria Anzaldúa, and theological aesthetics scholars Frank Burch Brown, John de Gruchy, Gesa Thiessen, Alejandro García-Rivera, and Cecilia González-Andrieu, I further argue that these works perform a distinctive kind of theology through poetic means that gesture to a kind of beauty in the artistic form, while they also denounce the ugliness of subjugation and beckon viewers to participate in the struggle for social transformation.

This paper is a case study of a Chicana former migrant in her first year of college through CAMP (College Assistance Migrant Program), and how she negotiated the challenges of family, romance, and the desire to reach her goals. Through narrative analysis, the authors examine the thoughts, words, and experiences of Luz's life to provide insight to the complex world of vacillating identities across cultural borders and gender role expectations of community, school, and society.

Words on a Hyphenated Existence lays bare my psychic-wounds, those which have healed long ago, and those still festering. It is a tome on my identity in process, a liberatory praxis through writings which have been carefully excavated and haphazardly curated in an effort to map the cartography of my liminal-soul. This personal collection interrogates my own racial-cultural hybridity as a child of divorce, surviving and thriving between the spaces of White and Mexican-American, all the while living as a subject within the American racial regime.

The chaotic-beauty and conflicted tapestry of my identity is much like the journey contained herein, it is a rough, unapologetically disorienting and ambiguous experience. It’s a critical examination and reflection, as well as a cathartic ritual. As such, this collection demands to be a contradiction, in binary-opposition as it’s both (un/)certain in the particular form(/lessness) it chooses. This work also attempts to be lucid, anchored by the decolonized intersectional windowpanes from which it grasps onto as it peers into the abyss of hegemony. Shifting between past and present by design (or lack thereof) these writings guide and accompany me as I travel to new vantage points, navigating the complexities of an identity that, with each breath, continues to transgress against and defy the epistemologies and discourses of racial purity.

To what end do these words serve, I cannot be certain, but I assure you this exploration of my identity must be done.  Often these writings are spurred by a spiritual-relentlessness to have a voice, to reawaken, and to reconnect. This work is the manifestation of answering this undeniable urge.

Yet, sometimes these writings are not inspired, so much as forced upon me.

Current events trigger without warning and jettison me from the present into spaces I haven’t visited in quite some time; I cannot help but read between the lines, so to speak, as I traverse the borderlands of my childhood.  I naturally gravitate towards questioning what life meant to me while being raised in Pasco, WA—a small-town in the Pacific Northwest that recently garnered national attention after protests erupted in response to the police shooting and killing Antonio Zambrano-Montes, a Mexican migrant worker. Beyond this, the exploration of liminal spaces and my past has led to unpacking life as a white/Mexican-American teen in Denver, CO, a city undeniably connected to El Movimiento, Aztlán, and white supremacy.

I write on all of this and much more because I simply have no choice.

I cannot trace the beginning or end of these words. Like a rhizome all I can see are the subterranean veins overlapping one another in an intricate and unexplainable web that continues to grow as they nurture and breathe life into a larger body on the surface. However, I can definitively say, these writings are rooted in how my identity was shaped by the dynamics of having a white and Mexican experience in a society that, historically speaking, promoted racial purity, as well as participated in numerous anti-Mexican ideologies, racist policies, and systemic oppression. These roots seek to find meaning of this hyphenated existence through writings on family/familia and identity while living on the borderlands of race in America.

La crítica ha definido a "Atravesando fronteras/Crossing Borders" utilizando diversas características genéricas o la ha descripto como multigenérica, de composición textual plural y desarticulada, reflejo de su producción por parte de un sujeto fronterizo, inestable y migrante. Sin embargo, es factible clasificar al texto como ensayo que aborda los núcleos filosofales de la nacionalidad, a saber, la raza, la lengua y la historia, producido por un sujeto mestizo centrado, con un locus único, capaz de representar a los demás sujetos fronterizos. La legitimidad de esa representación surge de la doble situación del sujeto como creador y conservador de la cultura, posición ésta que impide la ubicación del texto en la categoría de testimonio.

Compulsory state-sanctioned schooling continues to be constructed as the “great equalizer,” and accordingly education research as a benevolent contributor to this material and ideological project of education. Following a Fanonian-Wynterian theoretical approach and cosmogonical-constellatory citation politics, I narrowed over 2,500 educational studies and reviewed approximately 150 articles and chapters that questioned the ways of knowing, being, and valuing which have naturalized these assumptions. Consequently, I theorize the cosmogony and development of the overrepresented genre-specific figure of educational researcher emerging from Man2-as-human, who has come to control the ways of knowing “education” and being an “educational researcher”: Man2-as-educational researcher. I examine how overlapping and interconnected African/Black, Asian, Latinx, Pacific Islander and Indigenous communities have engaged in modes of resistance, survivance, fugitivity/marronage, refusal and abolitio...

Pesquisa financiada com bolsa de estudos no país pela Fundação de Amparo à Pesquisa do Estado do Amazonas (FAPEAM/PROPG/Edital 010/2015) e bolsa de doutorado sanduíche no exterior pela Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES/PDSE). Às vítimas da pandemia e do desgoverno. Às que morreram pelo vírus. Às enlutadas por ele. Às que morreram nas ruas sem cuidado. Às que morreram cuidando. Às esquecidas em casa. Às enterradas em covas rasas. Às sepultadas sem adeus. Às confinadas em contêineres e prisões. Às mortas no isolamento de seus lares. Às mulheres, que insistem em reexistir neste mundo que resiste nos expurgando. El espíritu del fuego la espolea a que luche por su propia piel y por un trozo de tierra sobre el que pararse, una tierra desde la que ver el mundo-una perspectiva, un terreno propio donde poder sondear las ricas raíces ancestrales hasta llegar a su propio corazón abundante de mestiza.

Across space, time, and texts, I have engaged in contemplative dialogue with the writings of four writers-Black feminist poet Audre Lorde; Chicana poet Gloria Anzaldúa; artist, activist, and community healer Tricia Hersey; and novelist Andrea Lee. In doing so, I have participated in a contemplative practice that is culturally attuned to me as an African American woman as their writingsin different ways-are in dialogue with Black feminist thought, womanism, and Afrofuturism. Through these authors and their works, I have found the wisdom, comfort, othermothering, and language I have needed to make sense of my journey as an early career scholar on the tenure track and to become a more authentic, compassionate, and whole teacher-scholar.

Utilizing performative writing and personal narrative, this poetic essay dives into the personal and collective trauma of the massacre at Pulse nightclub in Orlando. As part of a special issue on Pulse, the co-authors (re)perform the dialogue and queer of color worldmaking that emerged from their frantic text messages to each other in the aftermath of this horrific moment in the Latinx and/or LGBTQ community. We argue that spiritual activism in the form of soul healing and radical interconnectedness is one path of many to consider for those who continue to question if their bodies matter in this political moment in culture and society.

This article draws on a study with preservice art educators to offer theoretical perspectives on sociocultural narrative pedagogy. Informed by the work of Chicana feminist scholar Gloria Anzaldúa, the authors identify three major phenomena that manifest within sociocultural narrative pedagogy: (1) disruptions, ruptures, and breakdowns, (2) silences, refusals, and resistances, and (3) paradoxes. The authors conclude that while narrative can be a powerful pedagogical tool for addressing sociocultural difference, it is also a troubling, often paradoxical, avenue for developing critical consciousness in preservice art educators.

Fall/Winter 2009-2010 49 tA C eh ed r iC k toC› FEATURES: Modernity's Moderns and History's Hemi/spheres OF INDIANS AND MODERNITY IN GLORIA ANzALDúA'S BoRdeRlAndS/lA fRonteRA the new MeStIzA Tace Hedrick University of Florida Los Chicanos, how patient we seem, ...

This article examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We argue that Anzaldúa effectively contributed to la filosofía de lo mexicano by developing an Inter-American Philosophy of Mexicanness. More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers at the Benson Latin American Collection at the University of Texas at Austin. The eight Mexican philosophical sources we examine and discuss here are: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005).

This article draws on a study with preservice art educators to offer theoretical perspectives on sociocultural narrative pedagogy. Informed by the work of Chicana feminist scholar Gloria Anzaldúa, the authors identify three major phenomena that manifest within sociocultural narrative pedagogy: (1) disruptions, ruptures, and breakdowns, (2) silences, refusals, and resistances, and (3) paradoxes. The authors conclude that while narrative can be a powerful pedagogical tool for addressing sociocultural difference, it is also a troubling, often paradoxical, avenue for developing critical consciousness in preservice art educators.

O ciborgue é constantemente utilizado para representar as complexas e constantes transformações identitárias que constituem a humanidade pósmoderna. Esperamos refletir acerca da problemática proposta por Octavia Butler acerca do corpo ciborgue relacionando-o à subjetividade identitária humana a fim de suscitar o debate acerca da nossa própria realidade enquanto sujeitos metamórficos, pós-modernos. É nessa perspectiva que trabalharemos com a obra Dawn (1987), de Octavia E. Butler, objetivando analisar a transformação do corpo humano para um corpo ciborgue entendendo esse processo como metáfora para o romper de fronteiras principalmente identitárias e o seu rejeitar como metáfora para a visão essencialista acerca da diferença. Para isso, utilizaremos Tomaz Tadeu (2009), Chris Gray, Steven Mentor e Heidi Figueroa-Sarriera (1995) e Donna Haraway (2009), para discutir a teoria do ciborgue e Gloria Anzaldúa (1987), Ernesto Laclau (1990), Edward Said (1995), e Stuart Hall (2006; 2011) para...

Contemporary anti-Islamic discourses in Australia construct Islam as an uncivilised belief system and its Muslim followers as homogenous unassimilable Others. Within these discourses, the diversity among Muslim women has been overshadowed, and they are constructed as a monolithic ‘veiled’ woman. Drawing on 20 conversational interviews with veiled and unveiled Australian Muslim women from various cultural backgrounds, this paper explores the diverse ways in which Muslim women resist and challenge anti-Islamic discourses on Islam, Muslims and Muslim women. Guided by intersectional theories on identity and resistance, our analysis show that the women drew on discursive and performative strategies to contest anti-Islamic representations that homogenise and vilify Muslims and construct Muslim women as veiled and oppressed. The findings also show that the ways in which women contested hegemonic anti-Islamic representations were diverse and informed by intersecting power and social locations, including race, ethnicity, gender and sexuality. Implications for research on resistance and identity negotiations of minority groups are discussed.

Considerando Implicação, Subjetividade e Gosto como modos de localização, na esteira do que propusera Haraway acerca de saberes localizados, o resumo traz a discussão de uma possível política de escrita em que as sucessivas tentativas de expressão e criação por "quase-textos" constituam também modos de localização.

É uma discussão vinculada à pesquisa de mestrado em Psicologia.

In this article, I critique two conceptions from the history of academic philosophy regarding academic philosophers as shamans, deriving more community-responsible criteria for any future versions. The first conception, drawing on Mircea Eliade’s Shamanism (1951), is a transcultural figure abstracted from concrete Siberian practitioners. The second, drawing on Chicana theorist Gloria Anzaldúa’s Borderlands/La Frontera (1987), balances Eliade’s excessive abstraction with
Indigenous American philosophy’s emphasis on embodied materiality, but also overemphasizes genetic inheritance to the detriment of environmental embeddedness. I therefore conclude that any aspiring philosophical shaman must ground their bodily-material transformative linguistic practices in the practices and environments of their own concrete communities, including the nonverbal languages of bodily comportment, fashion, and dance, in pursuit of social justice for
all, including sovereignty, ecological justice, and well-being for Indigenous peoples worldwide.

A er what seemed like the most challenging year of college, I walked into the UCLA store and headed to the section of books. I was browsing in the Latina/o section and saw Anzaldúa's Borderlands/La ontera (1987)-the cover caught my attention. I opened it up and started reading the rst chapter; I liked it and decided to purchase it. is was my introduction to Anzaldúa, and that summer between my junior and senior year of college I read Borderlands/La ontera. I still have this copy and treasure the book deeply. A er I graduated from UCLA, I headed to the University of Texas at Austin, for graduate school and found myself again browsing for books, this time online. I ordered Anzaldúa and Keating's edited anthology, is Bridge We Call Home. As I spent the summer reading the book, I rst learned about Anzaldúa's path of conocimiento. Unfortunately, I struggled to make sense of her chapter, "Now Let Us Shi. .. the Path of Conocimiento. .. Inner Work, Public Acts" (Anzaldúa 2002). My master's thesis used Anzaldúan theory, but the concept of the path was just not clear enough for me to grasp. Two years later, I returned to UCLA for my doctorate, and in Dr. Dolores Delgado Bernal's class Chicana/Latina Research Methodologies in Education, I nally felt con dent in my understanding of the path. What helped my understanding were the fruitful discussions we had in the course; the questions we asked, the examples we

Invitation made by the CAC Brétigny on the occasion of the exhibition Sâr Dubnotal

Link to the online publication: https://www.cacbretigny.com/en/465-between-the-two-eyes-in-her-head-the-tongueless-magical-eye-and-the-loquacious-rational-eye-was-la-rajadura

Many of my first students at Anzaldúa’s alma mater read Borderlands/La Frontera and concluded that Anzaldúa was not a philosopher. Hostile comments suggested that Anzaldúa’s intimately personal and poetic ways of writing were not philosophical. In response, I created “American Philosophy and Self-Culture” using backwards course design and taught variations of it in 2013, 2016, and 2018. Students spend nearly a month exploring Anzaldúa’s works, but only after reading three centuries of U.S.-American philosophers who wrote in deeply personal and literary ways about self-transformation, community-building, and world-changing. The sections of this chapter: 1) describe why my first students rejected Anzaldúa as a philosopher in terms of the discipline’s parochialism; 2) present Anzaldúa’s broader understanding of herself as a philosopher; 3) summarize my reconstructed Anzaldúa-inspired American Philosophy course and outline some assignments; 4) discuss how my students respond to Borderlands/La Frontera when we read it through the lens of self-culture; and 5) explain my attempt to shape the subdiscipline of American Philosophy by teaching Anzaldúa to specialists at the 2017 Summer Institute in American Philosophy.

Drawing on my own work as a forensics educator, I foreground Anzaldúa’s work to highlight how Borderlands theory can resist tacit performance expectations that marginalize students. I begin by discussing the prevalence of competitive norms and the numerous ways in which they function to tame wild tongues. Next, I discuss several strategies derived from Anzaldúa’s theoretical framework that serve as starting points to re-center student agency and enable productive possibility.  Finally, I discuss the implications of an Anzaldúan approach to forensics and how it can radically transform how students engage with the activity and, more importantly, one another.

O Grupo de Estudos Feministas em Política e Educação (GIRA) organizou, em 2017, uma formação semanal a distância, com duração de 05 meses, intitulada “Pensamento Lésbico Contemporâneo”. O curso propôs estudar 25 autoras lésbicas de diferentes partes do mundo. Neste artigo, analisaremos a recepção de Gloria Anzaldúa pelas cursistas a partir de suas publicações no fórum de discussão da autora no Ambiente Virtual de Aprendizagem (AVA) Moodle da Universidade Federal da Bahia (UFBA).

The Society for the Advancement of American Philosophy's (SAAP's) Committee on Inter-American Relations presented me and my co-author, Mariana Alessandri, with the 2020 Inter-American Philosophy Award for our paper--"La Mexicana en la Chicana: The Mexican Sources of Anzaldúa’s Inter-American Philosophy"--as the best submitted paper concerning Latin American, Latino/a, or indigenous philosophies across the Americas that is presented at the Annual Meeting. The Award includes a cash prize, and the winning paper will be published in The Inter-American Journal of Philosophy (Spring 2020).

Seminar done in 2016 on Latin Americans. The main focus was about Mexican Americans and their struggle in USA.
Two books were used as source to my Seminar, as well as different visions of authors, such as Freud, Gloria, Stuart Hall and among other papers.
Overall, It is a critical writing.

Second printing, 2001 © 1996 Duke University Press All rights reserved Printed in the United States of America on acid-free paper o Typeset in Galliard by Tseng Information Systems, Inc. Library of Congress Cataloging-in-Publication Data Displacement, diaspora, and ...

For more than two decades, the vast production of post-structuralist/post-positivist feminist critique and postcolonial feminism thinking within the field of International Relations and more recently on Global Politics have pushed forward critical investigations on their modern and colonial foundations (e.g. Sylvester 1993, Pappart and Marchand 1995, Shilliam 2010, Gruffyd Jones 2006, etc.) In doing so, different epistemological positions have been deployed in their attempt to destabilize narratives that produce and reproduce dominant ideas about ‘the international’ and ‘global politics’. Today, these contributions constitute a fruitful background for the current wave of academic interest focused on critically understanding the epistemic foundations of IR and GP as disciplines responsible of thinking how power operates in the international and global spheres.

Decolonial thinking has recently been partaking in this critical endeavor (Icaza 2015 and 2010, Icaza and Vazquez 2013, Taylor 2012).  Belonging to a different geo-genealogy  to that of post-colonial studies, decolonial thinking departs from acknowledging that there is ‘no modernity without coloniality’ (Lugonés 2010a and 2010b, Mignolo 2003 and 2013, Quijano 2000, Vazquez 2014, 2011, 2009, Walsh 2012, 2011, 2010 and 2007). For the purposes of this text, the relevance of this affirmation is that coloniality as the underside of modernity constitutes an epistemic location from which reality is thought. This locus of enunciation, following Mignolo, means that hegemonic histories of modernity as a product of the Renaissance or the Industrial Revolution are not accepted but challenged to undo their Eurocentric power projection inherent to them.  Precisely, in seeking to avoid becoming just another hegemonic project, decolonial thinking is also understood as an option – in contrast to a paradigm or grand theory - among a plurality of options.

L'Archivio di Genere "Carla Lonzi", il primo progetto in Puglia dedicato alla conservazione e alla condivisione delle questioni di genere, presenta una Giornata di Studi ed eventi sulle nuove prospettive degli archivi e memoria delle donne.Bari,

A partire dagli studi teorici sui processi di rappresentazione e transcodificazione messi in opera nella sfera materiale, letteraria, culturale e visuale dalla macchina da scrivere, dalla macchina fotografica e da presa, ci si  sofferma su alcune questioni poste dal rapporto fra tecnologia e produzioni artistiche. L’attenzione rivolta ad oggetti letterari e visuali novecenteschi antecedenti l’avvento del digitale nelle produzioni di tre espressioni estetiche – la letteratura, la fotografia e il cinema – risiede nella scelta di restringere il campo d’indagine alle produzioni artistiche delle Avanguardie novecentesche, e alle macchine a loro disposizione, e si accompagna alla necessità-desiderio di capire quanto le odierne pratiche digitali debbano alla sperimentazione artistica su supporto meccanico.
Ancor prima di passare a occuparsi della pratica di prestiti e scambi fra i vari sistemi testuali e mediali definita “intermedialità”, una forma di migrazione fra media di cui in tempi di digitale si discute molto, ma che in realtà esisteva già nell’epoca delle macchine, lo studio affronta la questione di (i) come la macchina, l’apparato tecnologico usato dal soggetto creatore determini l’oggetto prodotto: si tratta d’esplorare l’interfaccia fra umano/macchina/oggetto prodotto al fine di analizzare i modi e le strategie attraverso cui le macchine influenzano creatore e prodotto, e, in particolare, (ii) come le seeing machines si fossero insinuate nella composizione di arti non propriamente visuali già in epoca pre-digitale.

Spivak’s infamous exclamation that ‘the subaltern cannot speak’ is often criticized for foreclosing the possibility of subaltern speech. This passionate exclamation, while often misinterpreted, confronts the dangerous analyses of academics and our all too frequent complicity in the muting of subaltern voices. This project is praiseworthy and it is for this reason that despite Spivak’s own misgivings about the initial form of the piece that the essay continues to be anthologized in postcolonial and feminist studies. However, it is my argument that Spivak’s deconstruction is limited by her narrow definition of what constitutes the truly subaltern. Spivak begins her deconstruction with intentions of showing an ethical way for the first world intellectual to recognize her own limits in representing subaltern voices. Yet, because of her conception of subalternity, Spivak’s analysis comes to an impasse leaving her in an aporetic bind concerning the question of subaltern speech and the liberation of oppressed subjects. In this essay, I seek to argue that the work of Chicana feminists María Lugones and Gloria Anzaldúa serve to move Spivak’s analysis of subalternity and oppression forward. Both provide us with theories of oppression informed by their specific subject positions as Latinas, poly-cultural subjects who themselves have been the victims of multiple forms of oppression. As a result, these two deeply imbricated thinkers offer unique insights and pedagogically demonstrate ways of faithfully theorizing about oppression and oppressed subjects, aiming always towards liberation. By grounding themselves in the liminal space between worlds, Lugones and Anzaldúa seek not to restore subaltern and oppressed people as the subjects of discourse but, rather, seek to establish them as active agents in the construction of counter-hegemonic antistructural spaces. In so doing, they offer the possibility of completing the syllogisms of subaltern speech acts.

Through close readings of Merleau-Ponty and Beauvoir, over the course of this paper I explain how a philosophy that comes to life moves away from “proper” philosophy and consequently is out-of-place and potentially disruptive. I elaborate this especially in the context of doing feminist philosophy. As feminist philosophers that come to life we stumble not just over small or large details of a theory, rather we stumble upon and stumble over one another’s lives. As an example of such an enlivened feminist philosophy that is out-of-place, I refer to the rich and productive work done by Gloria Anzaldúa, “feminist visionary spiritual activist poet-philosopher fiction writer”  in order to trouble “philosophy proper.” I argue that an enlivened philosophy might indeed not be philosophy done properly. Anzaldúa’s marginal philosophy helps understand a philosophy that comes to life as a philosophy that is continually painfully and joyfully “in collusion, in coalition, in collision”  with the different worlds it inhabits and the lives that are lived there. Philosophy that comes to life, I conclude, is the right way to do, think, enact, and live philosophy.

In this workshop, I use a series of bodymind exercises to demonstrate concepts from the work of Gloria Anzaldúa, showing the significance and power of her call for “spiritual activism,” a fundamental aspect of antiracist feminism that has received little attention within women’s studies, ethnic studies, and social movement scholarship. While some dismiss feminist spiritualities as self-indulgent or apolitical, embodied understandings of spirit are central to social justice work.
Because the body and mind are one, physical and economic violence, hunger, pollution, and the social control of bodies – through institutions, physical structures, practices, and ideologies that organize bodies and the spaces we inhabit – affect the psyche and cause spiritual damage. Because the violence of oppression acts on more than the body, fighting oppression necessarily entails healing the spirit. More than fighting for basic human needs such as adequate housing, food, healthcare, and clothing, intersectional feminists like Gloria Anzaldúa, Cherrie Moraga, Audre Lorde, bell hooks, Mab Segrest, and M. Jacqui Alexander have sought to transform our souls. For these and many other antiracist feminist thinkers, the work of rediscovering spiritual truths and changing our thought-patterns goes hand-in-hand with the work of changing the physical conditions of our lives.
Refusing the splitting of intellect and emotion that supports hegemonic notions of liberal individualism and recognizing shared interests beyond the illusion of separate individual or group interests, spiritual perception connects individual and communal experiences, teaches awareness of oneself and others, and encourages acting in connection with others. As Anzaldua describes it, spirit has a power that extends though and beyond each person, a force that at times we cannot understand intellectually or control. Spirituality pushes us to let go of our need for dominance and hierarchical power and to understand power as something that moves through us that we can sometimes direct but can never possess or control completely.
The capacity for locating spiritual understanding within each person through practices such as meditation and creating art makes spirituality a primary realm for political contestation and makes the teaching of ways to access intuition and spirituality a fundamental challenge to the capitalist imperialist patriarchy. Through spiritual practices, people who feel they have no personal power can feel a larger force and find their power through it.
Through exercises developed from a monist metaphysics – the idea and belief that we are all connected – participants will experience concepts that are fundamental to Anzaldua’s theories of social change, such as embodied knowing, the refusal of dualism, and the difference between taking responsibility for conflict and placing blame. These exercises also demonstrate what Patricia Hill Collins calls “connected knowing” - an epistemology in which the knower is not separate from what is known. This is the epistemology of spiritual wisdom, what Anzaldua calls “conocimiento,” which democratizes knowledge, because everyone has the capacity for looking within themselves to locate spiritual knowledge, and which also relies on experience, because the process of looking within – the practice of meditation, for example – is the way to tap into that knowledge.

De que formas a tradução pode ser relacionada ao processo de choque de culturas e à emergência do hibridismo linguístico presente em regiões de fronteira -mais especificamente, no contexto da cultura chicana que tem se desenvolvido de maneira política e socialmente conflituosa na região da fronteira entre México e Estados Unidos? Com base em conceitos formulados por autores das linhas pósestruturalista (a diffèrance de Jacques Derrida, e a tradução ética de Antoine Berman) e pós-colonialista (o sujeito híbrido em Homi Bhabha e a tradução como resistência proposta por Tejaswini Niranjana), busca-se avaliar em que medida a tradução pode assumir papéis relevantes na constante reformulação das identidades dos sujeitos emergentes nos entre-lugares e em discursos fronteiriços. A análise terá como foco a linguagem híbrida presente em duas obras representativas da literatura chicana: Borderlands/La Frontera -The New Mestiza, escrita por Gloria Anzaldúa e publicada em 1987, e Mi Querido Rafa, de autoria do chicano Rolando Hinojosa, escrito em 1981. A partir de reflexões sobre as (im)possibilidades de tradução que a obra de Anzaldúa oferece e a experiência de autotradução de Rolando Hinojosa, é possível considerar a fronteira um lugar privilegiado para pensar as constantes reformulações e negociações (quase sempre social e politicamente violentas) e pensar o ato tradutório como uma rede complexa de operações, na qual estão em jogo questões políticas, poder e subjetividades.