The literature written and being spoken by writers of Mexican origin in the United States continues to reformulate the notion of borders as well as subjects and forms within and beyond the house leitmotif. Writings by Sandra Cisneros, Pat Mora, and Tomás Rivera construct public and private spaces that merit validation in historical, literary, and cultural contexts. As architects, Chicana and Chicano writers challenge the nationalist canon and house. / text

The parenting style, level of acculturation and incidence of stress, were explored in order to identify the likelihood of intervention by child protective services to prevent child abuse. Additionally, concerns of whether reports of child abuse were related more to the lack of information about American parenting rules, rather than intentionally abusive behavior.

Living the vast majority of my life in an area that celebrates diversity but thrives because of illegal cross-border activities (undocumented workers, drug imports) at times the distance between the United States and Mexico is in fact as thin as the width of a fence. Though it is typical for a filmmaker to hope to present a unique take on a subject, given how I have seen the topics of immigration and the perspective of the purpose of homeland security portray, I am confident that there is an opportunity to show these issues in a more personal, less aggressive light with the use of first person accounts instead of a dependence on the most violent aspects of these topics. The main subject will give character to this agency by blurring the lines of his life as an agent and as a citizen.

The problem of this study is that of comparing certain physical fitness and anthropometric measures for early adolescent Mexican-American and Anglo-American males. The purposes of the study are to determine if Mexican-American and Anglo-American males differ in physical fitness or anthropometric measures; to determine if the relationships between age and physical fitness, age and arthropometric measures, and anthropometric measures and physical fitness items are significantly different for Mexican-American and Anglo-American males; to compare the rate of maturation for pre-adolescent Mexican-American and Anglo-American males in physical fitness items and anthropometric measures.

This is a descriptive study of the statistical association between the amounts of financial—emotional supports available and their impact on the degree of difficulty in the performance of the parental roles of a nonrandom sample of eighty-six Mexican-American female single parents from McAllen, Texas. The sample was divided into four socioeconomic status categories. A total of twenty-nine variables were correlated: twenty independent, financial-emotional and nine dependent parental performance variables. The twenty variables were defined in terms of socioeconomic resources: child-care availability and satisfaction, nature of personal/children problems, and frequency of interaction with significant others defined emotional supports. Parental role performances were defined in terms of having children with medical, learning or emotional problems, and the degree of difficulty in caring for sick children, spending time with them, yelling and screaming, use of corporal punishment and feeling overwhelmed by parental demands. Analyses indicated that these families functioned in a stable and viable manner, with little evidence of disintegration or "pathology." The parents had extensive social networks comprised of kin# coworkers, and friends, and they interacted with these support people on a regular basis, usually several times per week, but at the same time the parents rarely interacted with the ex-husbands or ex-in-laws, The majority of ex—husbands had never made any support payments and rarely saw their children. The single parents did not evidence unmanageable problems in caring for their children, or in asserting control and authority over them. Corporal punishment, yelling and screaming, and other discipline problems were minimal issues, and were not more severe or serious than before the divorce. The mothers were satisfied with the available child-care and the general growth of their children, but felt they continuously carried a tremendous burden, and all indications are that, even with sources of different kinds and levels of support. Finally, a number of recommendations were made for further research hypotheses, issues, and public policy formulations.

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Paraíso, Caída y Regeneración en tres novelas chicanas is a detailed literary analysis of three well-known chicano novels: Pocho, Bless Me, Ultima and Peregrinos de Aztlán. The approach is the utilization of the "paradise-fall-regeneration" pattern as a means to study the three stages of the principal characters' development. By identifying and characterizing this process within each of these novels, this writer acquires a better understanding as to what constitutes the characters' self-perception as well as their relation to the reality around them. This fictitious representation of Chicano life in turn sheds light on the three novelists' perceptions of what Chicano reality is and how it is reflected in their works. Pocho is a clear manifestation of the "fall" from Mexican traditional culture. The old characters* geographic and spiritual removal from what they consider the paradisal state and the slow eroding process of their cultural system is what the novel is about. Although the characters make a vain attempt at the preservation of these values, the defeat is clearly manifested in their children's acculturation, especially in the protagonist, Richard. At the end of the novel there is no indication that the characters attain some sort of regeneration. On the contrary, there is only chaos, a disintegrated marriage, and a psychologically disoriented protagonist. Bless Me, Ultima offers a much broader view of the "paradise-fall-regeneration” pattern and appears on various planes. Culture, from the protagonist's point of view, is not seen as conflict or as a fall but as an affirmation of cultural roots. Paradisal remnants of the New Mexican heritage are still manifest in contemporary life; thus, the fall is no more than the protagonist's coming of age. This fallen state is temporary and at the end of the novel the protagonist gathers all the knowledge acquired through his life experience and builds a positive world view. This new stage in life is what represents regeneration. Moreover, the incursion into the ancestral roots of New Mexican culture and the knowledge acquired in the writing of the novel is in itself an act of regeneration for the author. In this manner, the regenerative state in Bless Me, Ultima is also represented outside its fictitious boundaries. Peregrinos de Aztlán is by far the most complex of the three novels. It also represents the extreme "fall" of man. There is no paradise for the characters but a continuous degeneration of humanity on every conceivable plane. For the characters there is no salvation and human life can well be considered hell. Paradise is characterized by dreams and illusions which serve to help tolerate the dehumanizing existence of the characters. The regenerative state, consequently, is non-existent within the world of Peregrinos de Aztlán. Nevertheless, the work itself is an act of regeneration for the author and for the Chicano Movement because it is an act of rebellion. Méndez exposes a realistic condition of the two societies in which Chicanos live and offers the Chicano perspective of himself and his circumstance. His novel's importance is as great as Rudy Acuña's Occupied America in the area of the history of Chicanos in the Southwest. This dissertation has been written entirely in Spanish.

The literature on Latino college students, particularly at Predominantly White Universities, suggests that they are enrolling at higher rates at the beginning of the first year in college than prior years, but dropping out at higher rates than any other racial/ethnic group. For students whom are the first in their family to attend college, attrition rates are even more pronounced. In the present study, based on Bourdieu’s Social Capital Theory, group differences based on race/ethnicity and college-generational status were examined for reported anxiety, depression, and academic problems at the beginning and end of the first semester of students’ first year at a university. The results indicated that differences in reported outcome measures were greater when examined between college-generation Mexican American groups, rather than between racial/ethnic groups more generally. Additionally, it was hypothesized that for Mexican American first-generation college students, perceived family support at the beginning of the semester would mediate the relationship between academic self-efficacy and academic problems at the end of the semester. The results of the study provided support for this hypothesis, suggesting that perceived support from family, even when it is not entirely instrumental, offers benefits for first-generation Mexican American college students. Implications for future interventions, both pre and post-college entry are discussed. / text

This ethnography of spirituality explores the production of cultural practices and beliefs among a group of Texas Mexican women (Tejanas) of the post-World War II generation. These women have been involved with various social justice initiatives since the 1960s and 1970s in Texas, such as the Chicana feminist and Chicano civil rights movements. This study explains how race, ethnicity, and gender intersect and interact in these women’s geographic and spiritual borderlands to produce a pattern of change in the ways they choose to engage with religion, particularly Catholicism. While the Tejana spiritual productions examined here are in many ways distinct from the religious practices of these women’s Catholic upbringings, they also recall religious rituals and traditions from their imagined, constructed, and engaged pasts. Some women have left Catholicism for other forms of spiritual fulfillment, including earth-based, indigenous, and/or Eastern religious practices, while others have remained Catholic-identified, yet altered how they practice Catholicism. A common theme in the narratives is that of spiritual agency – the conscious decision women make to reconfigure their spiritual practices and beliefs. I explore the meaning of such acts and what they indicate about the construction of spiritual and religious identities in the borderlands. I argue that because gender structures Tejana religious experiences to such a wide extent, a critical gender analysis of religious and spiritual practices will provide deeper insight into the making of Texas Mexican culture and social relations. I examine the women’s life experiences through a methodological framework I call mujerista ethnography, which draws on oral history and research methods employed by feminist, indigenous, and Chicana/o Studies scholars. In order to further illustrate how the women’s material and spiritual needs have changed so as to require new forms of spiritual engagement, I engage in a critical self-reflection of my own spiritual journey as a Tejana raised in the Catholic faith through the use of autoethnographic research methods and testimonio. I argue that these Tejanas have extended the political, feminist, and historical consciousnesses that they cultivated in Mexican American social causes into the religious and spiritual realms. For instance, these women transferred their critique of gender politics and hierarchies of power into the social setting of organized Catholicism with new spiritual practices and understandings, effectively remaking religion and subsequently engaging in processes of self-making by changing the ways they interact with Catholicism and are affected by it. Religion, as a site of social struggle for women, is political, that is, these Tejanas transformed the spiritual into a site of resistance, resolution, and reconciliation where they disrupt and challenge hierarchies of power and create strategies for healing themselves, their communities, and the earth. / text

The present study proposed to investigate the effects of level of acculturation and of language of the therapy interview on self-disclosure by Mexican-American women. It was predicted that self-disclosure would be affected by both level of acculturation and by the language of the initial therapy interview. The principal implication of this finding is that for the first-generation Mexican-American woman, that is, a woman who has not acculturated to the mainstream society, the language in which therapy is conducted constitutes a significant factor in predicting whether she is likely to self disclose and thereby benefit from the therapy. The findings of this study suggest that less acculturated Mexican-American women would be more likely to utilize mental health services if they are available in Spanish.