Saavedra, C. M & Perez, M. S. (2017) Chicana/Latina Feminist Critical Qualitative Inquiry: Meditations on Global Solidarity, Spirituality, and the Land (original) (raw)
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Chicana/Latina Feminist Critical Qualitative Inquiry
International Review of Qualitative Research, 2017
In this article we take a journey into using Chicana/Latina feminisms as one way to unearth new possibilities for critical qualitative inquiry (CQI). We start by offering a brief overview of Gloria Anzaldúa's influence on Chicana/Latina feminism, focusing on how she has inspired researching and writing from within rather than about as a decolonial turn (Keating, 2015). We then venture into new imaginaries to pose questions that would lead us to ponder about global feminista solidarity, the spirit, and the land. Our hope is that these contemplations lead us on a path of conocimiento where we can put the broken pieces of our/selves back together again.
Special Issue-- (Re)envisioning Chicana/Latina Feminist Methodologies
2014
JOLLAS (Journal of Latino-Latin American Studies) Special Issue Guest Editors: Cinthya M. Saavedra & Michelle S. Perez. Contributors: Dolores Calderon, Claudia Cervantes-Soon, Judith Flores Carmona, Karleen Pendleton Jimenez and Ruth Trinidad Galvan. The articles in this special issue of JOLLAS center critical methodologies in educational research. As Chicana/Latina scholars have reimagined pedagogical spaces, so too have they reinvented the methodologies needed for such rearticulations. The Chicana/Latina contributors help us navigate methodological landscapes and offer critical conversations needed in qualitative research. In particular the scholars focus on anticolonial conversations, critical ethnography, theories and methods of the flesh, critical reflexivity, Chicana feminist film-making methodologies as well as push us to consider the global North/South divide by decolonizing conocimiento and forming global alliances.
Sitios y Lenguas: Chicanas Theorize Feminisms
Hypatia, 1998
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Chicana/Latin American feminist epistemologies of the global South (within and outside the North)
Our current global/local state requires a move beyond ideological geographic territorialities of North and South to combat imperialist White supremacist capitalist patriarchy (hooks, 2013) and create global alliances. A survey of decolonial Latin American and Chicana feminist works emphasize an array of issues and concepts of which two are discussed in this article. The focus on epistemologies of the South (within and outside the North) and global solidarity are attempts at recentering local epistemologies that extend transborderly and a move towards feminist global alliances and collectivized politics. Ultimately, I argue that recentering local knowledge and generating global alliances have implications for glocal relations, transborder understandings, and research.
Learning from the Past, Looking to the Future Chicana feminists' and Chicana studies relationship to Euro-American feminists and women's studies has been (and continues to be) largely ambivalent since the women's movement and inception of the fields in the 1960s and `70s. The nature of the relationship has to do largely with the fact that Chicana feminism and Chicana studies, though they emerged, in part, out of a common historical context with the women's movement, dealt with unique and specific political, economic, and social issues. The women's movement and mainstream feminism grew out of women's involvement in the black civil rights movement of the 1950s, the "new left" in the 1960s, and the unwillingness of such progressive social justice movements to examine the ways in which gender oppression structured and permeated society. Women's studies grew out of these movements along with other progressive curricular reform movements already in motion across university campuses. Chicana feminism and Chicana studies, while cognizant of and influenced by the women's movement, arose within the context of the Chicano protest movement and Third World liberation movements in the late 1960s and `70s. From the beginning, we can say Euro-American and Chicana feminist studies have had (and, to some extent, continue to have) different agendas, approaches, and goals.
Fleshing the spirit: spirituality and activism in Chicana, Latina, and indigenous women ’ s lives
Thi review of the book Fleshing the Spirit: Spirituality and Activism in Chicana, Latina, and Indigenous Women’s Lives, edited by Elisa Facio and Irene Lara, emphasizes the authors' efforts to challenge western religious, academic and research traditions that fragment individuals. The authors in this collection use indigenous epistemologies, Borderlands theory, and Chicana feminism as bridges to resignify and decolonize literal and metaphorical borders inherited through colonial processes. These scholar-activist-healers use autohistorias and testimonies to enlarge the definition of s/Spirit, spirituality, spiritual activism, hybrid spiritualties, and border/transformative pedagogies. The authors use mindbodyspirit as a unit that guides researchers to acknowledge and value different types of knowledges.
CHICANA AND BLACK FEMINISMS: TESTIMONIOS OF THEORY, IDENTITY, AND MULTICULTURALISM
In this article, we examine our own testimonios inspired by Chicana and black feminisms that have not only informed our research and teaching but have also helped us to make sense of our lives. We offer our testimonios related to theory, identity negotiations, and pedagogical concerns with teaching multiculturalism as a way to recognize and acknowledge that as academics, researchers, and teachers, we must continue to learn language from and create new language for our theoretical spaces that help us to express/navigate the complexity and multiple locations of struggles/resistance. Collectively, testimonios facilitate crucial lessons for examining the interconnectedness between Chicana and black feminisms through the lived experiences of those living in/on the margins as well as critical self-reflection that is needed to unlearn oppression existing within each of us.
Chicana feminism helps researchers examine social issues from positionings which challenge Whitestream ways of knowing, particularly in terms of intersectionality of identities and lived experiences. As a white woman researcher, I claim the need to embrace this framework to research and reframe both my autohistoria (Anzaldúa, 2002) and the world around me. I use a series of steps to engage this framework, including: waiting while white, attempts at decolonizing while understanding one’s white positioning, and cautiously engaging from the depths of gratitude. It is through love that I engage the framework of Chicana feminism toward doing emancipatory research in education.