The purposes of this study are: (1) to make a contribution to the increasingly urgent evaluation of an appropriate measure of the intellectual potential of South Texas Mexican-American children as studied through the community of Charlotte, Texas; (2) to gain some insight into the intellectual abilities of Mexican-American children of Charlotte, Texas when compared to the national norm; (3) to appraise the effects of bilingualism as it relates to the mental development of first through fourth grade children of Mexican- American parentage, particularly through the WISC from the standpoint of the language in which the test is given; (4) to ascertain the value of tangible (candy) and intangible (praise) reinforcement for each correct response yielded during the testing session.

It shall be the purpose of the writer to prepare program material appropriate for school use which will interest, instruct and contribute toward mutual understanding of both the Latin-American and Anglo-American child. This program material has been incorporated into ten musical plays, the themes, dances and songs of which have been gleaned from a great amount of reading material, stories related by Mexican people, legends told by pioneer Anglo residents of the Lower Rio Grande Valley, and ideas that have been presented by students. It is the purpose of the writer to organize this material into plays which may be of service to any teacher who intends to present a program, in the intermediate grades, dealing with some phase of Latin and Anglo-American relations.

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Because pronatalist sentiments may be an important aspect of Mexican-American ethnic heritage, this research focuses on cultural as well as socioeconomic factors which may contribute to higher Mexican-American fertility. Language use and nativity are used as indirect indicators of identification with an ethnic culture. Wives' characteristics are generally considered adequate to the study of couples' fertility, but in light of earlier research by the author indicating the importance of cultural factors to the fertility expectations of Mexican-American adolescent males, characteristics of husbands as well as wives are included in this analysis. For this reason, the sample, which is drawn from the 1980 Census data for Arizona, Texas, and New Mexico, is limited to Mexican-American and Anglo women who have been married only once and live with their husbands. Two complementary methods of analysis are used. Linear regression describes the significance of husband's and wife's language use, nativity, and socioeconomic characteristics to mean family size. Parity progression ratios are used to study the contribution of these variables to the likelihood of the addition of one more child at each stage of the family building process. While wife's characteristics are sufficient to account for most of the variation observed in Anglo fertility, husband's socioeconomic characteristics significantly contribute to variation observed in the fertility of Mexican-American couples. Husbands' identification with Mexican-American culture may be somewhat more important to couples' fertility than that of their wives. This is consistent with research which suggests that children are more central to male sex role expectations as they are expressed in the context of Mexican-American culture than in that of Anglos. The measures of ethnic identity used in this study are clearly associated with socioeconomic status. The differential fertility of Anglos and Mexican Americans could be attributed to these differences. The association of Spanish language use and fertility has been linked to the lower opportunity costs represented by additional children to women who do not speak English proficiently. However, the analysis of these data, which compares structural and cultural explanations of fertility differentials, provides evidence of cultural effects as well as the effects of socioeconomic status on fertility.

During the New Deal, the Farm Security Administration (FSA) developed what is arguably one of the most provocative and far-reaching programs for farm workers undertaken by the U.S. federal government to date. Through the Migratory Labor Camp Program the FSA promised to efficiently funnel workers to fulfill the agricultural industry’s labor demands while providing migrants modern, up-to-date housing and services to alleviate the well-documented substandard conditions many faced. Most scholars have analyzed the camps primarily as sites of labor, capital, and state regulation. Rather than view the camp program as simply a government effort to more efficiently coordinate the nation’s farm labor market, this study argues that the services, programs, and activities FSA officials administered in the camps sought to regulate and transform significant and often intimate social and cultural aspects of migrants’ daily lives. By examining the role of the camps’ architecture, medical clinics, nurseries and elementary schools, as well as the “self-governing” camp committees and councils, this dissertation engages in a gendered analysis of labor to reveal how the federal camps were unique dual-purpose domestic and labor spaces. Analyzing the camps as simultaneous productive and reproductive sites allows us to see them as part of a contested terrain in which complex issues of identity, community, citizenship, and labor were negotiated on a daily basis, affecting U.S. farm labor and race relations well beyond the perimeters of the federal camps. / 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

This dissertation investigates how Regional Mexican radio in the U.S. tracks and drives changes in Mexican-American identity by combining different musical genres to create composite portraits of its audiences. Regional Mexican radio, which plays a mixture of ranchera, norteño, banda, and other regional Mexican genres to target a largely working-class audience of recent immigrants, is currently the most popular Spanish-language format in the U.S. Programmers for these stations act as mediators, navigating the public relation between notions of Latino identity constructed by national Spanish-language media conglomerates and local demographics. By modifying the generic composition of their playlists to strike a compromise between the two, they both monitor and produce the sociomusical categories that distinguish their listenership. Ethnographic research at Regional Mexican radio stations in Austin and San Antonio demonstrate the role that institutional organization plays in creating programming. National conglomerates that increasingly own these stations determine the broad outline of the industry, but local programmers make most decisions about programming content. Based on a historical review of Tejano radio, I argue that the musical mixtures created by Spanish-language programmers have responded to both past and present social and economic challenges facing Mexican-American immigrants. Through detailed analysis programming at five Regional Mexican stations, I argue that each variety of music played signifies regional, generational and gendered variations of Mexican-American identity that stations combine in different proportions to reflect local listenership. I also explore the role of station-sponsored events in gathering information about listeners. Events encourage listeners to embody their status as part of the Regional Mexican audience, a concept ultimately constructed by the radio stations. Ultimately, this dissertation adds to existing literatures on Spanish-language media, radio and Mexican-American music. / text

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