Thesis (Ph. D.)--Ohio State University, 2007. / Full text release at OhioLINK's ETD Center delayed at author's request

Thesis (Ph. D.)--UCLA, 2005. / Vita. Includes bibliographical references (leaves 293-314).

Thesis (M.A.)--Naval Postgraduate School, 2002. / Cover title. "December 2002." AD-A411 150. Includes bibliographical references. Also available via the World Wide Web.

Thesis (Ph. D.)--University of Illinois at Urbana-Champaign, 2003. / Vita. Includes bibliographical references (leaves 113-120).

Not available / 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

Young women in Ciudad Juárez, Mexico are coming of age in an era of feminicides, drug wars, impunity, and fear. This ethnographic study examines the ways in which Preparatoria Altavista, a public high school, in one of the most marginalized areas of Juárez, attempts to empower subaltern young women through its critical and social justice philosophy of education. The study draws from critical pedagogy, socio-cultural theory, and feminist scholarship to offer a unique analysis of how hegemonic ideas are resisted and/or inscribed pedagogically, politically, and institutionally at Altavista. Secondly, the study examines how the school’s constructions of democratic and social justice education interact with the current dystopic context of Juárez and discourses about Juárez women to provide a framework with which a group of young women author their identities and practice forms of resistance. The ethnographic fieldwork took place in the 2009-2010 academic year. The methods included unstructured ethnographic interviews with teachers, administrators, and numerous students, as well as semi-structured interviews and an auto-photography technique with nine girls. The study identifies three interrelated aspects that characterize the transformative pedagogy of Preparatoria Altavista: freedom and autonomy, authentic caring relationships, and the cultivation of critical discourse and activism. Together, these core values promote the school’s ultimate goal for its students – autogestión, or the ability to self-author empowered identities; read their world; and initiate and develop socially transformative projects. Considering the school’s context, as well as the many challenges inherent in the dystopic Juárez of today, the study also identifies a typology of four different paths to the girls’ identity and agency development: the Redirectors, the Reinventors, the Redefiners, and the Refugees. This typology is based on various ways and degrees to which the young women in this study authored the self as they negotiated the messages from the multiple figured worlds that they inhabit. The study seeks to counter sensationalist, criminalizing, and dooming narratives about Juárez youth, as well as stereotypical and objectifying depictions of Juárez women by offering a nuanced analysis of their experiences, perspectives, identities, and forms of agency. The study also seeks to offer a language of possibility and hope for urban schools and contexts of civil unrest through critical pedagogy. / text

Thesis (M.P.H.)--University of Texas Health Science Center at Houston, School of Public Health, 2007. / Source: Masters Abstracts International, Volume: 45-04, page: 1936. Adviser: Corinne C. Aragaki. Includes bibliographical references.

Thesis (M.P.H.)--University of Texas Health Science Center at Houston, School of Public Health, 2008. / Source: Masters Abstracts International, Volume: 46-05, page: 2669. Adviser: R. Sue Day. Includes bibliographical references.

Mexican Goodbye is a collection of poetry that interrogates the dichotomy of a family fractured in conjunction with a speaker's coming of age. The collection reckons with divorce and the subsequent dissolution of the speaker's Mexican American family. Individual poems deal with sisterhood, daughterhood, Chicanismo, grief, the intergenerational impact of the immigrant experience, and inherited trauma. The titular poem illustrates the typical Mexican goodbye, a Latine despedida which can last hours, extended by continued chisme and prolonged conversation. It is this cultural phenomenon that the collection endeavors to encapsulate by lingering in narrative, listing childhood experiences, and allowing the speaker to yearn to return and remain in the past. Ultimately, the speaker desires to linger in the farewell.