The number of Chicanx and Latinx students in U.S. public school settings increased significantly at the close of the last century and continues to increase well into the 21st century. The numbers of Chicanx and Latinx, and more specifically Chicana and Latina, high school principals, however, have remained disproportionately low. Studies that focus on leadership identities of Chicana/Latina school leaders are few. Testimonios in this study shine a light on voices of six Chicana/Latina high school principals; these leaders described their background and schooling, their career journeys, and their leadership paths. This study is informed by two theoretical frameworks: Chicana feminist epistemology (Delgado Bernal, 1998) and applied critical leadership (Cordova, 2018), which insist Chicana/Latina voices are centered and valued. In-depth, semistructured interviews encouraging reflection became the basis for six testimonios that focused on telling participants’ leadership story as authentically as possible using long, unedited quotes to preserve their unique voices. Cordova’s (2018) Mestiza Consciousness Framework provided structure to analyze and uncover themes of duality participants experienced: family as strength/challenge, leading as an insider/outsider, and trauma/resilience. Applied critical leadership principles were used to uncover common transformational leadership traits: leading with a social justice lens, high levels of reflection and self-awareness, and a focus on team-oriented servant leadership.

While a university education is sold to students as something anyone can achieve, their particular social location influences who enters this space. Mexican American women, by virtue of their intersecting identities as racialized women in the US, have to adopt a particular identity if they are to succeed through the educational pipeline and into college. In this thesis, I explore the mechanics behind the construction of this identity at The University of Texas at Austin. To understand how this happens, I read the experiences of six Mexican American, female students through a Chicana feminist lens, particularly Anzaldúa’s mestiza consciousness. I discovered that if Mexicana/Chicana students are to “make it,” they have to adopt a “good student, nice Mexican woman” identity. In other words, to be considered good students, Mexican American women must also adopt a code of conduct that is acceptable to the white-centric and middle-class norms that dominate education, both at a K-12 level and at the university level. This behavior is uniquely tied to the social construction of Mexican American women as a threat to the United States because of their alleged hypersexuality and hyperfertility. Their ability to reproduce, biologically and culturally, means that young Mexican women must be able to show to white epistemic authorities that they have their sexuality and gender performance “under control.” However, even if they adopt this identity, their presence at the university is policed and regulated. As brown women, they are trespassers of a space that has historically been constructed as white and male. This results in students and faculty engaging in microaggressions that serve to Other the Mexican American women and erect new symbolic boundaries that maintain a racial and gender hierarchy in the university. While the students do not just accept these rules, adopting the identity of “good student, nice Mexican woman” limits how the students can defend themselves from microaggressions or challenge the racial and gender structure. Nevertheless, throughout this thesis I demonstrate that even within the constraints of the limited identity available to the students, they still resist dominant discourses and exercise agency to change their social situation. / text

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