AnaLouise Keating | Texas Woman's University (original) (raw)

Papers by AnaLouise Keating

American Literature, 1997

... Women reading women writing: Self-invention in Paula Gunn Allen, Gloria Anzaldúa, and Audre L... more ... Women reading women writing: Self-invention in Paula Gunn Allen, Gloria Anzaldúa, and Audre Lorde. Post a Comment. CONTRIBUTORS: Author: Keating, AnaLouise (b. 1961, d. ----. PUBLISHER: Temple University Press (Philadelphia, PA). SERIES TITLE: YEAR: 1996. ...

Feminist Theory Reader, 2020

Religion and Gender, 2021

American National Biography Online, 2014

Feminist Translation Studies, 2017

Feminist Translation Studies: Local and Transnational Perspectives situates feminist translation ... more Feminist Translation Studies: Local and Transnational Perspectives situates feminist translation as political activism. Chapters highlight the multiple agendas and visions of feminist translation and the different political voices and cultural heritages through which it speaks across times and places, addressing the question of how both literary and nonliterary discourses migrate and contribute to local and transnational processes of feminist knowledge building and political activism. This collection does not pursue a narrow, fixed definition of feminism that is based solely on (Eurocentric or West-centric) gender politics—rather, Feminist Translation Studies: Local and Transnational Perspectives seeks to expand our understanding of feminist action not only to include feminist translation as resistance against multiple forms of domination, but also to rethink feminist translation through feminist theories and practices developed in different geohistorical and disciplinary contexts. In so doing, the collection expands the geopolitical, sociocultural and historical scope of the field from different disciplinary perspectives, pointing towards a more transnational, interdisciplinary and overtly political conceptualization of translation studies.

Hungry Translations, 2019

Qualitative Inquiry, 2017

In two voices, we evoke an Anzaldúan framing of autoethnography, or what Anzaldúa named autohisto... more In two voices, we evoke an Anzaldúan framing of autoethnography, or what Anzaldúa named autohistoria-teoría, to investigate our engagement in difficult conversations about current political events at home and at school. More than writing self into existence, autohistoria-teoría represents hybridized creativity and bridge building that uses life stories to generate innovative insights and theories. We see this work as deeply excavatory shadow work: delving into dark, painful parts of our memories, trauma, and identities. In addition, we expand our consciousness beyond the physical realm to draw strength and inspiration while avoiding the trappings of binaried discourses. Such expansive awareness compels us to think of activism in imaginative ways that integrate self-care and collective healing of traumatic wounds. Juxtaposing risky narratives against the political landscape, we invite others to become risk takers and expand possibilities for justice and liberation.

Frontiers: A Journal of Women Studies, 2017

Th e year 2017 marks the fortieth anniversary of the Combahee River Collective Statement. To comm... more Th e year 2017 marks the fortieth anniversary of the Combahee River Collective Statement. To commemorate and refl ect on the importance of this statement for feminist praxis, Frontiers invited feminist thinkers to respond to three questions: 1. How has the CRC statement transformed feminism? 2. What is the intellectual genealogy of women of color feminisms? 3. What is the relationship among women of color feminisms and other forms of feminisms? From these questions, themes emerged that emphasize the CRC’s impact on our collective formations as feminist scholars, the perpetual renovation of feminist concepts, and the new directions in which feminist theories take us. Aft er an introductory section on how some of our roundtablists fi rst encountered the CRC statement, the roundtable then explores two key concepts that the statement articulated, namely intersectionality and identity politics. Our commentators next analyze the genealogy of women of color feminisms as well as the connections and dissonances with Indigenous and transnational feminisms. Th e roundtable concludes with brief meditations on the importance of feminist remembrance and the continued signifi cance of the CRC statement in the current political context. Four of our authors (Diane Harriford, Tricia Lin, Zenaida Peterson, and Becky Th ompson) had the good fortune to share their ideas in person as they attended a yoga retreat in Greece! Additional scholars (Leslie Bow, Avtar Brah, Mishuana Goeman, Shari Huhndorf, AnaLouise Keating, Laura E. Pérez, and Tiff any WilloughbyHerard) participated in this conversation through the sharing of writings. All these voices are presented in conversation, which we hope refl ects the communal spirit of the Combahee River Collective.

University of Illinois Press, 2017

This chapter investigates and revises conventional models of individualism and personal selfhood.... more This chapter investigates and revises conventional models of individualism and personal selfhood. Given the central roles Ralph Waldo Emerson and Henry David Thoreau have played in constructing an “American” self and an “American” literary tradition, canonical transcendentalist texts like Emerson's “Self-Reliance” and Thoreau's Walden offer a useful point of departure for this investigation. This chapter redefines individualism—including canonical versions of individualism—in more relational terms. When we (re)read mainstream versions of “American” individualism and self-reliance through the work of contemporary U.S. women of colors, all parties are transformed: self-reliance becomes a highly democratic, relational endeavor that simultaneously extends canonical interpretations of personal freedom outward to include previously ignored groups and redefines “American individualism” by reconfiguring the relationship between personal and communal identities.

University of Illinois Press, 2017

This chapter calls for and attempts to enact alternatives to critical pedagogy. More specifically... more This chapter calls for and attempts to enact alternatives to critical pedagogy. More specifically, it explores the implications of positing interconnectivity as a framework for invitational pedagogies and relational models of identity. Language, belief, perception, and action are intimately interwoven. All too often, however, we (educators and students) assume that our perceptions and beliefs accurately reflect the entire truth about reality and ourselves; such assumptions narrow, limit, and restrict our worldviews and inhibit our actions. After examining the crucial role self-enclosed individualism plays in sustaining racism and other forms of social injustice, this chapter uses indigenous science and womanist thought to develop transformative pedagogical models, or “pedagogies of invitation;” invitational pedagogies are nonoppositional and require intellectual humility, flexibility, and an open-minded attitude.

University of Illinois Press, 2017

This chapter offers an alternative to more conventional versions of identity politics—transformat... more This chapter offers an alternative to more conventional versions of identity politics—transformational identity politics. Transformational identity politics represent nonbinary models of identity; differential subjectivities; an expanded, deeply multiplicitous concept of the universal; and relational epistemologies that facilitate the creation of new forms of commonalities. Although identity politics originated in a space of intersectionality that embraced multiple, complex identities, this chapter argues that contemporary uses of identity politics have become too oppositional to effect radical change. However, rather than entirely rejecting identity-based politics and the personalized experiences on which they're based, the chapter redefines identity by anchoring it in a metaphysics of interconnectedness. Through an analysis of Paula Gunn Allen's, Gloria Anzaldúa's, and Audre Lorde's threshold positionings (their creative use of identity politics, as it were), this ...

University of Illinois Press, 2017

This lively and thought-provoking study is written in the traditions of radical U.S. women-of-col... more This lively and thought-provoking study is written in the traditions of radical U.S. women-of-color feminist/womanist thought and queer studies, inviting us to transform how we think about identity, difference, social justice and social change, metaphysics, reading, and teaching. Through detailed investigations of women-of-color theories and writings, indigenous thought, and the author's own personal and pedagogical experiences, the book develops transformative modes of engagement that move through oppositional approaches to embrace interconnectivity as a framework for identity formation, theorizing, social change, and the possibility of planetary citizenship. Speaking to many dimensions of contemporary scholarship, activism, and social justice work, the book calls for and enacts innovative, radically inclusionary ways of reading, teaching, and communicating.

EntreMundos/AmongWorlds, 2005

These epigraphs—drawn from three distinct points in Gloria Anzaldua’s career—illustrate the cruci... more These epigraphs—drawn from three distinct points in Gloria Anzaldua’s career—illustrate the crucial role spirituality1 plays in her visions for social transformation. Throughout her writings Anzaldua insists on a politics of spirit that can empower social actors to transform themselves and their worlds. In theories like El Mundo Zurdo, the Borderlands, mestiza consciousness, nepantla, and conocimiento, she develops a holistic worldview that synthesizes social activism with spiritual vision, creating a unique form of spiritual activism.2 As I define the term, spiritual activism is a visionary, experientially-based epistemology and ethics, a way of life and a call to action. At the epistemological level, spiritual activism posits a metaphysics of interconnectedness and employs relational modes of thinking.3 At the ethical level, spiritual activism includes specific actions designed to challenge individual and systemic racism, sexism, homophobia, and other forms of social injustice. Spiritual activism is spirituality for social change, spirituality that recognizes the many differences among us yet insists on our commonalities and uses these commonalities as catalysts for transformation.

Teaching Transformation, 2007

Of all the fluids produced by the human body, the cerebrospinal fluid (CSF) may be the least offe... more Of all the fluids produced by the human body, the cerebrospinal fluid (CSF) may be the least offensive. A clear, unassuming liquid, CSF circulates throughout the ventricular system of the brain and the central canal of the spinal cord, cushioning the nervous system from injury and rinsing away metabolic waste. The composition of CSF is very similar to blood, but lacks proteins. If you were to taste CSF, it would be salty and a little bit sweet, like a mix of Gatorade and seawater. And unlike blood (or feces), a cup of CSF would probably not make you feel afraid or disgusted.

Teaching Transformation, 2007

I am deeply suspicious about the ways ‘race’ functions in contemporary U.S. culture. As this chap... more I am deeply suspicious about the ways ‘race’ functions in contemporary U.S. culture. As this chapter’s epigraphs suggest, I believe that our racialized thinking and speaking, although perhaps unavoidable, lock us into destructive, soul-breaking patterns. ‘Race’ categories are built on a series of brutal, exclusionary practices originating in histories of oppression, manipulation, land theft, body theft, soul theft, physical and psychic murder, and other crimes against specific groups of people. These categories were motivated by economics and politics, by insecurity and greed—not by innate biological or divinely created differences. ‘Race’ has a poisonous history that continues infecting us today. Every time we automatically refer to ‘race’ or to specific ‘races’ we draw on and thus reinforce this violent history, as well as the ‘white’ supremacism buttressing the entire system.

EntreMundos/AmongWorlds, 2005

In Gloria Evangelina Anzaldua’s writings, “nepantla”—a Nahuatl term meaning “in-between space”—in... more In Gloria Evangelina Anzaldua’s writings, “nepantla”—a Nahuatl term meaning “in-between space”—indicates temporal, spatial, psychic, and/or intellectual point(s) of liminality and potential transformation. During nepantla, individual and collective self-conceptions and worldviews are shattered. Apparently fixed categories—whether based on gender, ethnicity/‘race,’ sexuality, economic status, health, religion, or some combination of these elements and often others as well—begin eroding. Boundaries become more permeable, and begin to break down. This loosening of previously restrictive labels and beliefs, while intensely painful, can create shifts in consciousness and opportunities for change.1

American Literature, 1997

... Women reading women writing: Self-invention in Paula Gunn Allen, Gloria Anzaldúa, and Audre L... more ... Women reading women writing: Self-invention in Paula Gunn Allen, Gloria Anzaldúa, and Audre Lorde. Post a Comment. CONTRIBUTORS: Author: Keating, AnaLouise (b. 1961, d. ----. PUBLISHER: Temple University Press (Philadelphia, PA). SERIES TITLE: YEAR: 1996. ...

Feminist Theory Reader, 2020

Religion and Gender, 2021

American National Biography Online, 2014

Feminist Translation Studies, 2017

Feminist Translation Studies: Local and Transnational Perspectives situates feminist translation ... more Feminist Translation Studies: Local and Transnational Perspectives situates feminist translation as political activism. Chapters highlight the multiple agendas and visions of feminist translation and the different political voices and cultural heritages through which it speaks across times and places, addressing the question of how both literary and nonliterary discourses migrate and contribute to local and transnational processes of feminist knowledge building and political activism. This collection does not pursue a narrow, fixed definition of feminism that is based solely on (Eurocentric or West-centric) gender politics—rather, Feminist Translation Studies: Local and Transnational Perspectives seeks to expand our understanding of feminist action not only to include feminist translation as resistance against multiple forms of domination, but also to rethink feminist translation through feminist theories and practices developed in different geohistorical and disciplinary contexts. In so doing, the collection expands the geopolitical, sociocultural and historical scope of the field from different disciplinary perspectives, pointing towards a more transnational, interdisciplinary and overtly political conceptualization of translation studies.

Hungry Translations, 2019

Qualitative Inquiry, 2017

In two voices, we evoke an Anzaldúan framing of autoethnography, or what Anzaldúa named autohisto... more In two voices, we evoke an Anzaldúan framing of autoethnography, or what Anzaldúa named autohistoria-teoría, to investigate our engagement in difficult conversations about current political events at home and at school. More than writing self into existence, autohistoria-teoría represents hybridized creativity and bridge building that uses life stories to generate innovative insights and theories. We see this work as deeply excavatory shadow work: delving into dark, painful parts of our memories, trauma, and identities. In addition, we expand our consciousness beyond the physical realm to draw strength and inspiration while avoiding the trappings of binaried discourses. Such expansive awareness compels us to think of activism in imaginative ways that integrate self-care and collective healing of traumatic wounds. Juxtaposing risky narratives against the political landscape, we invite others to become risk takers and expand possibilities for justice and liberation.

Frontiers: A Journal of Women Studies, 2017

Th e year 2017 marks the fortieth anniversary of the Combahee River Collective Statement. To comm... more Th e year 2017 marks the fortieth anniversary of the Combahee River Collective Statement. To commemorate and refl ect on the importance of this statement for feminist praxis, Frontiers invited feminist thinkers to respond to three questions: 1. How has the CRC statement transformed feminism? 2. What is the intellectual genealogy of women of color feminisms? 3. What is the relationship among women of color feminisms and other forms of feminisms? From these questions, themes emerged that emphasize the CRC’s impact on our collective formations as feminist scholars, the perpetual renovation of feminist concepts, and the new directions in which feminist theories take us. Aft er an introductory section on how some of our roundtablists fi rst encountered the CRC statement, the roundtable then explores two key concepts that the statement articulated, namely intersectionality and identity politics. Our commentators next analyze the genealogy of women of color feminisms as well as the connections and dissonances with Indigenous and transnational feminisms. Th e roundtable concludes with brief meditations on the importance of feminist remembrance and the continued signifi cance of the CRC statement in the current political context. Four of our authors (Diane Harriford, Tricia Lin, Zenaida Peterson, and Becky Th ompson) had the good fortune to share their ideas in person as they attended a yoga retreat in Greece! Additional scholars (Leslie Bow, Avtar Brah, Mishuana Goeman, Shari Huhndorf, AnaLouise Keating, Laura E. Pérez, and Tiff any WilloughbyHerard) participated in this conversation through the sharing of writings. All these voices are presented in conversation, which we hope refl ects the communal spirit of the Combahee River Collective.

University of Illinois Press, 2017

This chapter investigates and revises conventional models of individualism and personal selfhood.... more This chapter investigates and revises conventional models of individualism and personal selfhood. Given the central roles Ralph Waldo Emerson and Henry David Thoreau have played in constructing an “American” self and an “American” literary tradition, canonical transcendentalist texts like Emerson's “Self-Reliance” and Thoreau's Walden offer a useful point of departure for this investigation. This chapter redefines individualism—including canonical versions of individualism—in more relational terms. When we (re)read mainstream versions of “American” individualism and self-reliance through the work of contemporary U.S. women of colors, all parties are transformed: self-reliance becomes a highly democratic, relational endeavor that simultaneously extends canonical interpretations of personal freedom outward to include previously ignored groups and redefines “American individualism” by reconfiguring the relationship between personal and communal identities.

University of Illinois Press, 2017

This chapter calls for and attempts to enact alternatives to critical pedagogy. More specifically... more This chapter calls for and attempts to enact alternatives to critical pedagogy. More specifically, it explores the implications of positing interconnectivity as a framework for invitational pedagogies and relational models of identity. Language, belief, perception, and action are intimately interwoven. All too often, however, we (educators and students) assume that our perceptions and beliefs accurately reflect the entire truth about reality and ourselves; such assumptions narrow, limit, and restrict our worldviews and inhibit our actions. After examining the crucial role self-enclosed individualism plays in sustaining racism and other forms of social injustice, this chapter uses indigenous science and womanist thought to develop transformative pedagogical models, or “pedagogies of invitation;” invitational pedagogies are nonoppositional and require intellectual humility, flexibility, and an open-minded attitude.

University of Illinois Press, 2017

This chapter offers an alternative to more conventional versions of identity politics—transformat... more This chapter offers an alternative to more conventional versions of identity politics—transformational identity politics. Transformational identity politics represent nonbinary models of identity; differential subjectivities; an expanded, deeply multiplicitous concept of the universal; and relational epistemologies that facilitate the creation of new forms of commonalities. Although identity politics originated in a space of intersectionality that embraced multiple, complex identities, this chapter argues that contemporary uses of identity politics have become too oppositional to effect radical change. However, rather than entirely rejecting identity-based politics and the personalized experiences on which they're based, the chapter redefines identity by anchoring it in a metaphysics of interconnectedness. Through an analysis of Paula Gunn Allen's, Gloria Anzaldúa's, and Audre Lorde's threshold positionings (their creative use of identity politics, as it were), this ...

University of Illinois Press, 2017

This lively and thought-provoking study is written in the traditions of radical U.S. women-of-col... more This lively and thought-provoking study is written in the traditions of radical U.S. women-of-color feminist/womanist thought and queer studies, inviting us to transform how we think about identity, difference, social justice and social change, metaphysics, reading, and teaching. Through detailed investigations of women-of-color theories and writings, indigenous thought, and the author's own personal and pedagogical experiences, the book develops transformative modes of engagement that move through oppositional approaches to embrace interconnectivity as a framework for identity formation, theorizing, social change, and the possibility of planetary citizenship. Speaking to many dimensions of contemporary scholarship, activism, and social justice work, the book calls for and enacts innovative, radically inclusionary ways of reading, teaching, and communicating.

EntreMundos/AmongWorlds, 2005

These epigraphs—drawn from three distinct points in Gloria Anzaldua’s career—illustrate the cruci... more These epigraphs—drawn from three distinct points in Gloria Anzaldua’s career—illustrate the crucial role spirituality1 plays in her visions for social transformation. Throughout her writings Anzaldua insists on a politics of spirit that can empower social actors to transform themselves and their worlds. In theories like El Mundo Zurdo, the Borderlands, mestiza consciousness, nepantla, and conocimiento, she develops a holistic worldview that synthesizes social activism with spiritual vision, creating a unique form of spiritual activism.2 As I define the term, spiritual activism is a visionary, experientially-based epistemology and ethics, a way of life and a call to action. At the epistemological level, spiritual activism posits a metaphysics of interconnectedness and employs relational modes of thinking.3 At the ethical level, spiritual activism includes specific actions designed to challenge individual and systemic racism, sexism, homophobia, and other forms of social injustice. Spiritual activism is spirituality for social change, spirituality that recognizes the many differences among us yet insists on our commonalities and uses these commonalities as catalysts for transformation.

Teaching Transformation, 2007

Of all the fluids produced by the human body, the cerebrospinal fluid (CSF) may be the least offe... more Of all the fluids produced by the human body, the cerebrospinal fluid (CSF) may be the least offensive. A clear, unassuming liquid, CSF circulates throughout the ventricular system of the brain and the central canal of the spinal cord, cushioning the nervous system from injury and rinsing away metabolic waste. The composition of CSF is very similar to blood, but lacks proteins. If you were to taste CSF, it would be salty and a little bit sweet, like a mix of Gatorade and seawater. And unlike blood (or feces), a cup of CSF would probably not make you feel afraid or disgusted.

Teaching Transformation, 2007

I am deeply suspicious about the ways ‘race’ functions in contemporary U.S. culture. As this chap... more I am deeply suspicious about the ways ‘race’ functions in contemporary U.S. culture. As this chapter’s epigraphs suggest, I believe that our racialized thinking and speaking, although perhaps unavoidable, lock us into destructive, soul-breaking patterns. ‘Race’ categories are built on a series of brutal, exclusionary practices originating in histories of oppression, manipulation, land theft, body theft, soul theft, physical and psychic murder, and other crimes against specific groups of people. These categories were motivated by economics and politics, by insecurity and greed—not by innate biological or divinely created differences. ‘Race’ has a poisonous history that continues infecting us today. Every time we automatically refer to ‘race’ or to specific ‘races’ we draw on and thus reinforce this violent history, as well as the ‘white’ supremacism buttressing the entire system.

EntreMundos/AmongWorlds, 2005

In Gloria Evangelina Anzaldua’s writings, “nepantla”—a Nahuatl term meaning “in-between space”—in... more In Gloria Evangelina Anzaldua’s writings, “nepantla”—a Nahuatl term meaning “in-between space”—indicates temporal, spatial, psychic, and/or intellectual point(s) of liminality and potential transformation. During nepantla, individual and collective self-conceptions and worldviews are shattered. Apparently fixed categories—whether based on gender, ethnicity/‘race,’ sexuality, economic status, health, religion, or some combination of these elements and often others as well—begin eroding. Boundaries become more permeable, and begin to break down. This loosening of previously restrictive labels and beliefs, while intensely painful, can create shifts in consciousness and opportunities for change.1

We changed the name of my book series at the University of Illinois Press. This flyer better ref... more We changed the name of my book series at the University of Illinois Press. This flyer better reflects the series' vision and goals