Chicana/o studies

Last updated

Chicano/a studies, also known as Chican@ studies, originates from the Chicano Movement of the late 1960s and 1970s, and is the study of the Chicana/o and Latina/o experience. [1] [2] Chican@ studies draws upon a variety of fields, including history, sociology, the arts, and Chican@ literature. [3] The area of studies additionally emphasizes the importance of Chican@ educational materials taught by Chican@ educators for Chican@ students. [3]

Contents

In many universities across the United States, Chicana/o Studies is linked with other ethnic studies, such as Black Studies, Asian American Studies, and Native American Studies. Many students who have studied anthropology have also been involved in varying degrees of Chicano/a studies. [4] Today, most major universities in areas of high Chicano/a concentration have a formal Chicano/a studies department or interdisciplinary program. [2] Providing Chican@ studies to Chican@ students has helped these students find a community which offers a curriculum that is unique to their own heritage. [5]

Background

The establishment of Chicano studies in colleges and universities was in response to fundamental issues in the American educational system and how many Chicanos felt excluded from educational success in the United States. [6] Specifically, one of the issues that led to the establishment of Chicano studies was how Mexican-Americans, and in turn the greater Latino community, were represented negatively in American history. [7] An example where Mexican-Americans were portrayed negatively in American history is during the 19th century, when the territories of New Mexico and Arizona were not allowed to become states until there were more people of European descent living there to balance out the Mexican-Americans, who were thought of as lazy, talentless idlers. [8] It also must be noted that these stereotypes have continued throughout the 20th and 21st centuries. [7] Additionally, Chicano scholars such as Felipe de Ortego y Gasca claim that Mexican-Americans are not seen as vital parts of general American history, but neglect to remember that after historical treaties such as the Treaty of Guadalupe Hidalgo of 1848, land originally belonging to Mexico has been a part of the United States for an extended period of time, and that those of Mexican descent have been "American" for over 160 years. [9] [8] Therefore, many Chicano scholars feel the need to have necessary programming that restructures the way in which Mexican-Americans are perceived in American education. [3] Another reason for Chicano studies was that traditionally Mexican-Americans had been exposed to "Western" culture and European history through the standard educational system, but those of European descent had never had to learn Mexican history or the history of Mexican-Americans. [8] Additionally, the little material the European-American community was taught about Mexican-Americans was framed in the context of European-American narratives, in other words meaning that the historical focus was not placed on Mexican-Americans and Mexican-Americans were often portrayed negatively. [8] [10] For that reason, Chicano studies was created to combat traditional education that excludes Mexican-American history and furthers harmful stereotypes about Mexican-Americans. [7] [11]

Furthermore, Chicano studies was created to ensure Chicano students have access to Chicano education that is taught by Chicanos. [3] In addition to the exclusion of Mexican-American narratives in American education and the negative perceptions of Mexican-Americans, professors and educators in higher education were rarely Chicano. [12] Even at the nascency of Chicano studies, the first teachers of this material were the only Chican@ professors at the institution. [11] Therefore, another reason Chicano studies was implemented at colleges and universities was to ensure diversity in the faculty of higher education and to demonstrate to Chicano students that professional careers surrounding education can be an option for them as well. [3]

History

1960s

Rudy Acuna's work emphasizes the struggle of the Mexican American people. RudyAcuna.JPG
Rudy Acuna's work emphasizes the struggle of the Mexican American people.

Many Chican@ scholars[ who? ] agree that Chican@ studies came about as a result of the Chicana@ student movements, whether they were in the form of protests, activism or just taking part in el movimiento, also known as the Chicano movement. [13] Chican@ studies was seen as a way to advance Mexican American perspectives on culture, history and literature. [5] The major push for universities and colleges to include Chican@ studies came within the context of the African-American civil rights struggle. [14] [15] During the 1960s, Mexican American educators demanded that colleges and universities address the pedagogical needs of Mexican American students. [14] Scholar Rodolfo Acuña noted that this was especially important because Mexican American student populations grew significantly in the 1960s. [16] In addition, many young people and students were becoming very politically active and began to organize for political causes. [16] A student organization that grew out of the civil rights movements of the '60s was the Mexican American Youth Organization (MAYO), which began to work towards educational reform. [17] MAYO was very active in promoting student walkouts in Texas and California to highlight problems that Mexican American students faced. [17] As students became more organized, they began to develop "experimental colleges" where informal classes on topics important to the Chican@ movement were taught. [17]

In 1963, Manuel H. Guerra, professor at the University of Southern California and chair of the Mexican American Political Association's (MAPA) Education Committee, reported on "serious discriminatory policies and practices" at his university in relation to hiring Mexican Americans, especially considering that there had been an increase in the number of Mexican American students. [16] According to scholar Rodolfo Acuña, serving Mexican American students without providing Mexican American faculty was considered a sort of colonialism and cultural assimilation. [16] In addition, many Mexican American students were put at a disadvantage because speaking Spanish (even outside of class) was considered "degrading" or "un-American." [17] Opportunities such as the Educational Opportunity Program (EOP) helped increase the number of minorities entering colleges and universities. [17] Educators and students alike began to visualize "an academic program that could serve and transform the Mexican American community," a program that would become Chican@ studies and which was built by and for Chican@s. [18]

In 1967, anthropologist Octavio Romano and Nick C. Vaca, in addition to graduate students at the University of California, Berkeley, began to publish a Chican@ studies journal called El Grito: A Journal of Contemporary Mexican-American Thought. [19] [17] Many of the ideas surrounding the formation of later Chican@ studies programs stemmed from this publication. [19] One major idea that was put forth in El Grito by its editors was that Mexican Americans, in contrast to other ethnic groups, have kept their Mexican-American culture intact and have "refused to disappear into The Great American Melting Pot." [17] The consequence of this, said the editors, was that Mexican Americans were kept in an economically and politically impoverished state. [17] Also in 1967, political scientist Ralph Guzmán conducted a study with the Los Angeles State College which laid the foundation for a national center of Mexican American studies at California State College, Los Angeles (CSCLA). [17] Both Mexican American and Black Student Unions pressed CSCLA to have ethnic studies classes at this time. [17]

The Plan de Santa Barbara is generally considered to be the manifesto of Chican@ studies. [18] [20] Drafted in 1969 at the University of California, Santa Barbara, the plan emphasizes the need for education, and especially higher education to enact Chican@ community empowerment. [21] The Plan helped to "establish Chicana/o studies as an entity incorporated into the structures of academia." [21] However, while the Plan articulated a need for education, it did not specify how to create a program of study. [18] The Plan did, however, lead to the creation of the Chican@ Studies Institute in 1969. [22] Another important document in Chican@ studies was also produced in 1969. In March 1969, the Chican@ Youth Conference held in Denver produced a plan written by Chican@ poet, Alurista. [17] It was called El Plan Espiritual de Aztlán (The Spiritual Plan of Aztlán) and it contains a concept of "ethnic nationalism and self-determination." [17] The idea of the mythic homeland of the Aztec people, Aztlán, is one that unifies the United States and Mexico and correspondingly, united Mexican Americans with a sense of nationalism. [23]

1970s

In 1970, the first volume of Aztlán: A Journal of Chicano Studies was published by students at the University of California, Los Angeles (UCLA). [24] Aztlán had a big influence on the discourse surrounding Chican@ studies and was the reason behind the founding of many Chican@ studies in colleges and universities. [24] The name of the journal came directly from El Plan Espiritual de Aztlán and under the direction of the historian Juan Gomez-Quiñones, the journal supported and sustained a culture of activism. [23] Chican@ scholars in 1970 also wrote papers for the Chicano Studies Institute which were later published in the journal, Epoca. [18] These papers addressed topics such as Chican@ curriculum, goals of the educational program and how to achieve academic recognition. [18]

In 1973, the University of California, Berkeley recognized the need to provide quality library materials to support the Chican@ studies programs, and in a more general sense to have academic spaces for Chican@ studies and Chican@ students. [25] [26] Researchers began to study the impact that these new programs had on students, finding that Mexican-American students responded positively to Chican@ studies and also to bilingual classes. [15] [27] Many scholars felt that the philosophy of education in the United States at the time was "inconsistent with the values of the Chicano movement" and that Chican@ studies needed to create tools for students to use in the real world and also a new type of research to solve problems. [18] It was also important to find ways to recruit Chican@ teachers and administration within the schools to support students and research. [18] Further support for Chican@ studies came in the form of the National Association of Chicana and Chicano Studies (NACCS) which was created in 1972 in San Antonio, Texas. [28] The NACCS allows scholars in Chican@ studies to exchange ideas, share research, communicate, and it also has an annual conference. [28] The conferences were important to help bring together scholars and legitimize Chican@ studies, since other disciplines have similar annual conferences. [18] Through these conferences and the many other initiatives organized by Chican@ students and educators, many Chican@ studies programs were in place at major universities by 1975. [18]

1980s

Chican@ studies went through structural shifts in its message and mission during the late 1970s and 1980s. [23] During this period, Chican@ studies began to include women, the LGBTQ+ community, and other minority groups under the umbrella of "Chicano" while also acknowledging the many differences within the group. [23] In 1981, the Mexican American Studies and Research Center (MASRC) at the University of Arizona was established. [29] In 2009, MASRC became a department and continued public policy research and addressing issues of concern to Mexican American communities. [29] As of 2019, MASRC is now known as the Department of Mexican American Studies and offers bachelor's degrees, master's degrees, and a Ph.D. degree in Mexican American Studies. [29] The idea of the "borderland" or nepantla grew stronger than the idea of Aztlán by the 1980s and Chican@s celebrated the many different (often conflicting) aspects of themselves. [23] Borderlands/La Frontera: The New Mestiza (1987) by Gloria Anzaldúa both grew out of and signifies this change. [23] Chican@ studies became less about nationalism, and more about belonging to a group and contributing to "something greater." [23] This shift helped reshape the mission of Chican@ studies and gave it "new life" and "new authority." [23]

The 1980s saw more Chican@ Studies programs integrated into institutions of higher learning while it also created a "canonical approach" to its studies and "gatekeeping procedures" to evaluate promotions and tenure. [21] In addition, Chican@ studies programs helped universities and colleges fulfill Affirmative Action requirements. [14] During the mid 1990s, however, a study found that most Chican@ studies programs were still very non-uniform. [30] Part of the reason that many Chican@ studies programs were not consistent in what was studied is that a core curriculum had not yet been formally published. [4] The first primer of Chican@ studies was published in 1980 by Diego Vigil, called From Indians to Chicanos: A Sociocultural History. [4] In addition, there was a lack of Chican@ faculty with only 1.2% of faculty at U.S. colleges and universities having any "Hispanic" ethnicity at all in 1985. [14] Many of the faculty teaching Chican@ studies didn't feel that their own programs were "qualitatively sound." [14]

2010s

In 2017, scholar S.M. Contreras noted a change in the language surrounding Chicana/o people, as they have begun to add an "X" or an "@" in place of the "a/o." This new language is a result of the movement towards gender inclusivity and as a way to recognize Chican@ people whose gender identity does not coincide with the gender binary. [31]

Ideological approaches

Francisco H. Vazquez director of the Hutchins Institute for Public Policy Studies and Community Action. Francisco vazquez photo.jpg
Francisco H. Vázquez director of the Hutchins Institute for Public Policy Studies and Community Action.

There are two ideological approaches to the institutionalization of Chican@ Studies as a formal discipline. [21] The first approach is Pragmatism, an approach which emphasizes social responsibility and is supported by prominent scholar, Rodolfo Acuña. [21] [32] The second approach is Perspectivism, an approach which emphasizes introspection and is supported by prominent scholar, Michael Soldatenko. [21] [33]

However, the Chican@ Studies discipline is not limited to these perspectives. Scholar Raoul Contreras, for example, considers Chican@ Internal Colonialism and Chican@ Self-Determination to be important issues that are explored within Chican@ Studies. [34]

Pragmatism

Pragmatism is an ideological approach to Chican@ studies. [21] This ideology emphasizes political activism and social responsibility. [21] Adherents to this approach believe it is the community's job to insert themselves into the workings of the current educational system to demand formal recognition of Chican@ studies as a discipline. [21] Additionally, it is vital that resources such as staff and offices are acquired in order to institutionalize the discipline. [35] Rafael Pérez-Torres, author of "Chicana/o Studies's Two Paths", highlights that this approach has faced criticism due to its tendency to allow for the over politicization of Chican@ issues. [21] He identifies the argument that it creates a forum focused on “separatist politics” and neglects the furtherance of the institutionalization of the field of study. [21] In other words, the ideology fails to fulfill the aim of integrating Chican@ studies into the US educational system and, instead, places exclusive focus on the political issues surrounding ethnicity. [21] However, Sarita E. Brown et al. argue that political mobilization is key to the Pragmatic approach. They contend that Chican@ political advocacy should emphasize the lobbying of government officials for pro-Chican@ studies policies. [36]

Rodolfo Acuña, former chair at the Department of Chican@ Studies at California State University, Northridge and prominent scholar in the field, fervently emphasizes the importance of sacrifice and struggle in order to institutionalize and gain formal respect for the field of Chican@ Studies. [32] Acuña frames the quest for institutionalization as a gritty battle to be waged by students and faculty. [32]

Perspectivism

Perspectivism is another ideological approach to Chican@ studies. [21] This ideology emphasizes intellectualism, introspection, and academic expertise. [21] This ideology neglects the needs for social change and, instead, exclusively focuses on engagement with relevant scholarship. [21] Perspectivists believe individual ambition, pursuit of respect, and the studying of relevant Chican@ issues will lead to the institutionalization of Chican@ studies. [37] Additionally, the creation of intellectual communities, research centers, and other forums for academe further validate the field of Chican@ studies. [38] This validation continues to help facilitate the institutionalization of the discipline. [38]

In addition, Michael Soldatenko, the former chair of the Department of Chican@ Studies at California State University, Los Angeles and a prominent scholar in the field of Chican@ studies,[ citation needed ] has discovered a new popularity surrounding the perspectivist approach. [33] The ideological approach to Chican@ studies has shifted from pragmatic to perspectivist since the 1970s. [33] Thus, according to Soldatenko, the approach's widespread popularity signals its significance to the furtherance of the field of Chican@ studies. [33]

Responses to Chican@ studies

Positive

Responses to Chican@ studies and its impact on the greater American educational system can be separated into two categories, positive and negative. [7] [3] [11] Those who see the programs and studies as positive believe that Chican@ studies create positive academic changes in Chican@ students. [7] For example, Chican@ educator Curtis Acosta noted the shift in Chican@ students' minds after they were exposed to literature that was written by Chican@s and intended for Chican@s. [11] For according to Acosta, Chican@s often felt excluded by traditional educational systems, and felt as if they are not meant for educational success, or that success is tied to "whiteness," an educational standard that they can not attain. [11] Acosta noted that the students that were exposed to Chican@ literature felt empowered and believed that educational success and higher education was meant for them. [11] Therefore, those who view the studies as positive believe Chican@ education assists in Chican@ students' academic growth and in their realization that education is not inextricably linked to being white. [8]

Negative

Those who view Chican@ studies as negative believe that the area of studies creates further problems for Chican@ students and the greater American educational system. [3] [11] Chican@ studies opposers cite that the education in Chican@ classes teach anti-whiteness and a disdain for those of European descent. [11] In addition, opposers believe that Chican@ studies allow Mexican-American students to feel as if they are victims or sufferers of Anglo-America. [11] Furthermore, some believe that having education dedicated for a certain type of student creates self-segregation and further separation from the non-Chican@, particularly white, students. [3] Another type of criticism comes from some Chican@s as well, who believe that Chican@ studies create students who become bothersome activists and generate a new wave movement that is not needed or wanted. [3] Either way, opposers of the studies remain a strong voice (in addition to the supporters) in the continued conversation surrounding Chican@ studies. [3] [11]

Protesters are seen in June 2011 in support of the Tucson Unified School District's Mexican-American studies program. A new state law effectively ended the program saying it was divisive. Arizona Ethnic Studies.jpg
Protesters are seen in June 2011 in support of the Tucson Unified School District's Mexican-American studies program. A new state law effectively ended the program saying it was divisive.

On May 11, 2010, the Governor of Arizona, Jan Brewer, signed House Bill 2281, or HB 2281. [39] This bill prohibits course curricula within a school district or charter school from advocating ethnic solidarity or promoting insurgency, racism, or classism. [39] Additionally, the course curriculum may not be designed exclusively for one ethnicity. [39] However, Native American classes still comply with federal law. [39] In addition, the grouping of classes based on academic performance is still permissible. [39] Course curriculum concerning the history of a specific ethnic group or about controversial history which is available to all students is acceptable, as well. [39] Another provision of the law stated that any school district or charter school breaching its stated provisions would be liable to lose state funding as a public institution. [39]

Subsequently, the Mexican-American studies program taught in the Tucson Unified School District (TUSD) was found to be in violation of House Bill 2281 by the former Arizona Superintendent, Tom Horne. [40] On the contrary, an independent audit, paid for by the state of Arizona, found the program was not in violation of HB 2281. [41] However, after TUSD issued an appeal stating the program was in violation, Superintendent John Huppenthal decided that the course must be disbanded instead of relinquishing state funding. [40] Thus, in January 2012, the TUSD school board came to a 4-1 decision that the program was to be disbanded as to not lose state funding for the district. [42] Furthermore, HB 2281 facilitated more challenges and limitations on classes teaching Chicana/o studies not just in Arizona, but across the United States. [5]

Scholars

Programs and departments

This is an abbreviated list of programs throughout the United States which can be associated with Chicana/o Studies.

See also

Further reading

Related Research Articles

<span class="mw-page-title-main">Chicano</span> Subculture, chosen identity of some Mexican Americans in the United States

Chicano or Chicana is an ethnic identity for Mexican Americans who have a non-Anglo self-image, embracing their Mexican Native ancestry. Chicano was originally a classist and racist slur used toward low-income Mexicans that was reclaimed in the 1940s among youth who belonged to the Pachuco and Pachuca subculture. In the 1960s, Chicano was widely reclaimed in the building of a movement toward political empowerment, ethnic solidarity, and pride in being of indigenous descent. Chicano developed its own meaning separate from Mexican American identity. Youth in barrios rejected cultural assimilation into whiteness and embraced their own identity and worldview as a form of empowerment and resistance. The community forged an independent political and cultural movement, sometimes working alongside the Black power movement.

<span class="mw-page-title-main">MEChA</span> US organization

M.E.Ch.A. is a US-based organization that seeks to promote Chicano unity and empowerment through political action. The acronym of the organization's name is the Chicano word mecha, which is the Chicano pronunciation of the English word match and therefore symbolic of a fire or spark; mecha in Spanish means fuse or wick. The motto of MEChA is 'La Union Hace La Fuerza'.

<span class="mw-page-title-main">José Montoya</span> American poet

José Montoya was a poet and an artist from Sacramento, California. He was one of the most influential Chicano bilingual poets. He has published many well-known poems in anthologies and magazines, and served as Sacramento's poet laureate.

<span class="mw-page-title-main">Plan de Santa Bárbara</span>

El Plan de Santa Bárbara: A Chicano Plan for Higher Education is a 155-page document, which was written in 1969 by the Chicano Coordinating Council on Higher Education. Drafted at the University of California Santa Barbara, it is a blueprint for the inception of Chicana/o studies programs in colleges and universities throughout the US. The Chicano Coordinating Council expresses political mobilization to be dependent upon political consciousness, thus the institution of education is targeted as the platform to raise political conscious amongst Chicanos and spur higher learning to political action. The Plan proposes a curriculum in Chicano studies, the role of community control in Chicano education and the necessity of Chicano political independence. The document was a framework for educational and curriculum goals for the Chicano movements within the institution of education, while being the foundation for the Chicano student group Movimiento Estudiantil Chicano de Aztlán (MEChA).

Ethnic studies, in the United States, is the interdisciplinary study of difference—chiefly race, ethnicity, and nation, but also sexuality, gender, and other such markings—and power, as expressed by the state, by civil society, and by individuals.

Latino studies is an academic discipline which studies the experience of people of Latin American ancestry in the United States. Closely related to other ethnic studies disciplines such as African-American studies, Asian American studies, and Native American studies, Latino studies critically examines the history, culture, politics, issues, sociology, spirituality (Indigenous) and experiences of Latino people. Drawing from numerous disciplines such as sociology, history, literature, political science, religious studies and gender studies, Latino studies scholars consider a variety of perspectives and employ diverse analytical tools in their work.

<span class="mw-page-title-main">Brown Berets</span> Civil and human rights organization

The Brown Berets is a pro-Chicano paramilitary organization that emerged during the Chicano Movement in the late 1960s. David Sanchez and Carlos Montes co-founded the group modeled after the Black Panther Party. The Brown Berets was part of the Third World Liberation Front. It worked for educational reform, farmworkers' rights, and against police brutality and the Vietnam War. It also sought to separate the American Southwest from the control of the United States government.

<span class="mw-page-title-main">Chicanismo</span> Ideology of the Chicano movement

Chicanismo emerged as the cultural consciousness behind the Chicano Movement. The central aspect of Chicanismo is the identification of Chicanos with their Indigenous American roots to create an affinity with the notion that they are native to the land rather than immigrants. Chicanismo brought a new sense of nationalism for Chicanos that extended the notion of family to all Chicano people. Barrios, or working-class neighborhoods, became the cultural hubs for the people. It created a symbolic connection to the ancestral ties of Mesoamerica and the Nahuatl language through the situating of Aztlán, the ancestral home of the Aztecs, in the southwestern United States. Chicanismo also rejected Americanization and assimilation as a form of cultural destruction of the Chicano people, fostering notions of Brown Pride. Xicanisma has been referred to as an extension of Chicanismo.

<span class="mw-page-title-main">Norma Elia Cantú</span> American writer

Norma Elia Cantú is a Chicana postmodernist writer and the Murchison Professor in the Humanities at Trinity University in San Antonio, Texas.

<span class="mw-page-title-main">Chicano Movement</span> Social and political movement combating racism in the United States

The Chicano Movement, also referred to as El Movimiento, was a social and political movement in the United States that worked to embrace a Chicano/a identity and worldview that combated structural racism, encouraged cultural revitalization, and achieved community empowerment by rejecting assimilation. Chicanos also expressed solidarity and defined their culture through the development of Chicano art during El Movimiento, and stood firm in preserving their religion.

<span class="mw-page-title-main">Chicano poetry</span> Subgenre of Mexica-American literature

Chicano poetry is a subgenre of Chicano literature that stems from the cultural consciousness developed in the Chicano Movement. Chicano poetry has its roots in the reclamation of Chicana/o as an identity of empowerment rather than denigration. As a literary field, Chicano poetry emerged in the 1960s and formed its own independent literary current and voice.

<span class="mw-page-title-main">Rodolfo Acuña</span> American historian and author

Rodolfo "Rudy" Francisco Acuña is an American historian, professor emeritus at California State University, Northridge, and a scholar of Chicano studies. He authored the 1972 book Occupied America: A History of Chicanos, approaching history of the Southwestern United States with a heavy emphasis on Mexican Americans. An eighth edition was published in 2014. Acuña has also written for the Los Angeles Times,The Los Angeles Herald-Express, La Opinión, and numerous other newspapers. His work emphasizes the struggles of Mexican American people. Acuña is an activist and he has supported numerous causes of the Chicano Movement. He currently teaches an on-line history course at California State University, Northridge.

Juan Gómez-Quiñones was an American historian, professor of history, poet, and activist. He was best known for his work in the field of Chicana/o history. As a co-editor of the Plan de Santa Bárbara, an educational manifesto for the implementation of Chicano studies programs in universities nationwide, he was an influential figure in the development of the field.

The National Association for Chicana and Chicano Studies (NACCS) is "the academic organization that serves academic programs, departments and research centers that focus on issues pertaining to Mexican Americans, Chicana/os, and Latina/os." Unlike many professional academic associations, NACCS "rejects mainstream research, which promotes an integrationist perspective that emphasizes consensus, assimilation, and legitimization of societal institutions. NACCS promotes research that directly confronts structures of inequality based on class, race and gender privileges in U.S. society." The association is based in San Jose, California.

<i>Precious Knowledge</i> 2011 American film

Precious Knowledge is a 2011 educational and political documentary that centers on the banning of the Mexican-American Studies (MAS) Program in the Tucson Unified School District of Arizona. The documentary was directed by Ari Luis Palos and produced by Eren Isabel McGinnis, the founders of Dos Vatos Productions.

This is a Mexican American bibliography. This list consists of books, and journal articles, about Mexican Americans, Chicanos, and their history and culture. The list includes works of literature whose subject matter is significantly about Mexican Americans and the Chicano/a experience. This list does not include works by Mexican American writers which do not address the topic, such as science texts by Mexican American writers.

<span class="mw-page-title-main">Mexican American Studies Department Programs, Tucson Unified School District</span> Educational program

The Mexican American Studies Department Programs (MAS) provide courses for students attending various elementary, middle, and high schools within the Tucson Unified School District (TUSD). Some key components of the MAS program include student support, curriculum content, teacher professional development, and parent and community involvement. In the past, programs helped Chicana/o and Latina/o students graduate, pursue higher education, and score higher test scores. A study found that "100 percent of those students enrolled in Mexican-American studies classes at Tucson High were graduating, and 85 percent were going on to college."

Patricia Zavella is an anthropologist and professor at the University of California, Santa Cruz in the Latin American and Latino Studies department. She has spent a career advancing Latina and Chicana feminism through her scholarship, teaching, and activism. She was president of the Association of Latina and Latino Anthropologists and has served on the executive board of the American Anthropological Association. In 2016, Zavella received the American Anthropological Association's award from the Committee on Gender Equity in Anthropology to recognize her career studying gender discrimination. The awards committee said Zavella’s career accomplishments advancing the status of women, and especially Latina and Chicana women have been exceptional. She has made critical contributions to understanding how gender, race, nation, and class intersect in specific contexts through her scholarship, teaching, advocacy, and mentorship. Zavella’s research focuses on migration, gender and health in Latina/o communities, Latino families in transition, feminist studies, and ethnographic research methods. She has worked on many collaborative projects, including an ongoing partnership with Xóchitl Castañeda where she wrote four articles some were in English and others in Spanish. The Society for the Anthropology of North America awarded Zavella the Distinguished Career Achievement in the Critical Study of North America Award in the year 2010. She has published many books including, most recently, "I'm Neither Here Nor There, Mexicans"Quotidian Struggles with Migration and Poverty, which focuses on working class Mexican Americans struggle for agency and identity in Santa Cruz County.

<span class="mw-page-title-main">Mary Romero</span> American sociologist

Mary Romero is an American sociologist. She is Professor of Justice Studies and Social Inquiry at Arizona State University, with affiliations in African and African American Studies, Women and Gender Studies, and Asian Pacific American Studies. Before her arrival at ASU in 1995, she taught at University of Oregon, San Francisco State University, and University of Wisconsin-Parkside. Professor Romero holds a bachelor's degree in sociology with a minor in Spanish from Regis College in Denver, Colorado. She holds a PhD in sociology from the University of Colorado. In 2019, she served as the 110th President of the American Sociological Association.

<i>Pensamiento Serpentino</i> Poem by Luis Valdez

Pensamiento Serpentino is a poem by Chicano playwright Luis Valdez originally published by Cucaracha Publications, which was part of El Teatro Campesino, in 1973. The poem famously draws on philosophical concepts held by the Mayan people known as In Lak'ech, meaning "you are the other me." The poem also draws, although less prominently, on Aztec traditions, such as through the appearance of Quetzalcoatl. The poem received national attention after it was illegally banned as part of the removal of Mexican American Studies Programs in Tucson Unified School District. The ban was later ruled unconstitutional.

References

  1. ↑ National Association for Chicana and Chicano Studies,
  2. 1 2 Foster, David William (2005). "Recent Chicana/O Cultural Criticism". Latin American Research Review. 40 (2): 166–177. doi:10.1353/lar.2005.0021. S2CID   144932274.
  3. 1 2 3 4 5 6 7 8 9 10 Arellano, Gustavo (September 5, 2018). "The ethnic studies kids are alright". Los Angeles Times . ProQuest   2099255212 . Retrieved December 28, 2019.
  4. 1 2 3 Vélez-Ibáñez, Carlos G. (July 1998). "Chicano Drivers of Ideas in Anthropology across Space and Place: Pre-Postmodern Debts to Chicano Studies and Others". Julian Samora Research Institute Latino Studies Series. ERIC   ED438967 . Retrieved December 29, 2019.
  5. 1 2 3 Nuñez, Anne-Marie (2011). "Counterspaces and Connections in College Transitions: First-Generation Latino Students' Perspectives on Chicano Studies". Journal of College Student Development. 52 (6): 639–655. doi:10.1353/csd.2011.0077. S2CID   145744013.
  6. ↑ "Mission Statement". UCLA Chavez. Retrieved 2019-12-03.
  7. 1 2 3 4 5 Rodriguez, Roberto (September 28, 2000). "Chicano Studies: As America's Latino Diaspora Evolves, So Does the Field". Black Issues in Higher Education. 17 (16): 26–31. ProQuest   194189078 ERIC   EJ618205.
  8. 1 2 3 4 5 de Ortego y Gasca, Felipe (October 6, 2008). "Why Chicano Studies?". The Hispanic Outlook in Higher Education . 19 (1). ProQuest   219188510.
  9. ↑ "Treaty of Guadalupe Hidalgo | United States-Mexico [1848]". Encyclopedia Britannica. Retrieved 2019-11-26.
  10. ↑ Paredes, Rayamundo (November 30, 1991). "Chicano Studies at UCLA: A Controversy with National Implications". The Hispanic Outlook in Higher Education. Vol. 2, no. 3. ProQuest   219292211.
  11. 1 2 3 4 5 6 7 8 9 10 Acosta, Curtis (November 2007). "Developing Critical Consciousness: Resistance Literature in a Chicano Literature Class". English Journal . 2 (2): 36–42. JSTOR   30046786.
  12. ↑ "The Future is Here". The UCSB Current. Retrieved 2019-11-26.
  13. ↑ Soldatenko, Michael (2012). "The Genesis of Academic Chicano Studies, 1967-1970". Chicano Studies: The Genesis of a Discipline. Tucson, Arizona: University of Arizona Press. pp. 12–37. ISBN   978-0-8165-9953-0. JSTOR   j.ctt180r1z4.5. Project MUSE   chapter 772926.
  14. 1 2 3 4 5 Rochin, Refugio I.; de la Torre, Adela (April 1986). The Current Status and Future of Chicano Studies Programs: Are They Academically Sound?. 14th Annual Conference of the National Association for Chicano Studies, El Paso, Texas. ERIC   ED273429.
  15. 1 2 Hinrichsen, Keith A. (25 April 1975). Administrative Reorganizational Needs in Chicano Studies at Cerritos College. ERIC   ED114133.
  16. 1 2 3 4 Acuna, Rodolfo (2011). "The Sixties and the Bean Count". The Making of Chicano Studies: In the Trenches of Academe. New Brunswick: Rutgers University Press. pp. 14–35. ISBN   978-0-8135-5001-5. Project MUSE   chapter 423819.
  17. 1 2 3 4 5 6 7 8 9 10 11 12 Acuna, Rodolfo (2011). "From Student Power to Chicano Studies". The Making of Chicano Studies: In the Trenches of Academe. New Brunswick: Rutgers University Press. pp. 36–58. ISBN   978-0-8135-5070-1. Project MUSE   chapter 423820.
  18. 1 2 3 4 5 6 7 8 9 Soldatenko, Michael (2012). "Empirics and Chicano Studies: The Formation of Empirical Chicano Studies, 1970-1975". Chicano Studies: The Genesis of a Discipline. Tucson, Arizona: University of Arizona Press. pp. 38–66. ISBN   978-0-8165-9953-0. JSTOR   j.ctt180r1z4.6. Project MUSE   chapter 772927.
  19. 1 2 Gonzalez, Phillip B. (2012). "Chicano Studies Examined". Journal of American Ethnic History. 31 (4): 69–74. doi:10.5406/jamerethnhist.31.4.0069.
  20. ↑ "Chicano studies | Cambridge Dictionary of Sociology - Credo Reference". search.credoreference.com. Retrieved 2021-10-25.
  21. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Pérez-Torres, Rafael (2013). "Chicano Studies's Two Paths". American Literary History. 25 (3): 683–692. doi:10.1093/alh/ajt029. S2CID   144332924. Project MUSE   519737.
  22. ↑ "About the Institute". Chicano Studies Institute. Retrieved 14 May 2015.
  23. 1 2 3 4 5 6 7 8 Aranda Jr., Jose F. (2002). "Making the Case for New Chicano/a Studies: Recovering Our Alienated Selves". Arizona Quarterly. 58 (1): 127–158. doi:10.1353/arq.2002.0011. S2CID   144195560.
  24. 1 2 Pulido, Alberto Lopez (2002). "In the Spirit of Ernesto Galarza: Recent Publications in Chicano Studies". American Quarterly. 54 (4): 719–729. doi:10.1353/aq.2002.0041. S2CID   143667532.
  25. ↑ Padilla, Raymond V. (1973). "Providing Library Services for the Chicano Studies Program at the University of California, Berkeley". ERIC   ED164147.{{cite journal}}: Cite journal requires |journal= (help)
  26. ↑ Soldatenko, Michael (2012). "Chicano Studies as an Academic Discipline, 1975-1982". Chicano Studies: The Genesis of a Discipline. Tucson, Arizona: University of Arizona Press. pp. 94–129. ISBN   978-0-8165-9953-0. JSTOR   j.ctt180r1z4.8. Project MUSE   chapter 772929.
  27. ↑ Gonzalez, Jess (1975). Chicano Studies and Self-Concept: Implications for the Community Colleges. ERIC   ED118160.
  28. 1 2 "History of NACCS". National Association for Chicana and Chicano Studies. Retrieved 14 May 2015.
  29. 1 2 3 "What is the Soul of MAS?". The Department of Mexican American Studies.
  30. ↑ Jaramillo, James A. (1995). Current Mexican-American and Chicano Studies Undergraduate College Programs in the United States. ERIC   ED380034.
  31. ↑ Contreras, S.M. (2017). Keywords for Latina/o studies. New York, New York: New York University Press. ISBN   978-1-4798-8330-1.[ page needed ]
  32. 1 2 3 Acuña, Rodolfo (2011). The making of Chicana/o studies : in the trenches of academe. Rutgers University Press. ISBN   978-0-8135-5001-5. OCLC   897104224.[ page needed ]
  33. 1 2 3 4 Soldatenko, Michael (2012). Chicano Studies: The Genesis of a Discipline. University of Arizona Press. ISBN   978-0-8165-9953-0. JSTOR   j.ctt180r1z4. Project MUSE   book 21767.[ page needed ]
  34. ↑ Contreras, Raoul (1993). The Ideology of the Political Movement for Chicano Studies (Thesis). ProQuest   304053811.
  35. ↑ Gándara, Patricia (November 1986). "Chicanos in Higher Education: The Politics of Self-Interest". American Journal of Education. 95 (1): 256–272. doi:10.1086/444299. JSTOR   1209234. S2CID   143795217.
  36. ↑ Brown, Sarita E.; Santiago, Deborah; Lopez, Estela (March 2003). "Latinos In Higher Education: Today and Tomorrow". Change: The Magazine of Higher Learning. 35 (2): 40–47. doi:10.1080/00091380309604092. S2CID   143891212.
  37. ↑ Burrola, Luis; Rivera, Jose (30 May 1983). "Chicano Studies Programs at the Crossroads: Alternative Futures for the 1980s". Shri Publications.
  38. 1 2 Cabán, Pedro A (March 2003). "Moving from the Margins to where? Three Decades of Latino/a Studies". Latino Studies. 1 (1): 5–35. doi:10.1057/palgrave.lst.8600014. S2CID   145333319.
  39. 1 2 3 4 5 6 7 "Arizona House Bill 2281 (2010)" (PDF). Retrieved October 17, 2011.
  40. 1 2 Rodriguez, Tito (May 13, 2010). "Arizona Bans Chicano Studies in Public Schools". Mexican-American.org. Archived from the original on April 27, 2011.
  41. ↑ Winerip, Michael (19 March 2012). "Racial Lens Used to Cull Curriculum in Arizona". The New York Times.
  42. ↑ Castellanos, Dalina (April 4, 2012). "Mexican American studies: 'Daily Show' Segment Strikes a Nerve". Los Angeles Times. Retrieved April 10, 2012.
  43. ↑ "Curtis Acosta". College of Education - University of Arizona. 2020-05-19. Retrieved 2021-10-13.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.