The personal is political, the political is personal. This mantra has inspired feminist thought for decades because of its emphasis on disclosing the personal in the name of consciousness raising, an important form of feminist activism focused on making what is invisible visible in the spirit of bringing about radical change. Feminist theorist Gloria Anzaldúa's inspirational writings epitomize the transformative power of incorporating the personal in academic theorizing. Her work has encouraged us to not only reimagine what counts as knowledge, but to "risk the personal" in our own writing. My thesis contributes to the burgeoning field of Anzaldúan studies by asserting the value of "risking the personal" in academic writing. I open up, immerse in, and expose my wound as I contend with the greatest rupture in my life yet. On January 23, 2011, merely two years ago, a single phone call broke my heart and soul. My 48 year-old mother was dead. My thesis is an autohistoria-teoría that aims to examine the suffering consciousness that arises when we experience traumatic ruptures that shatter our worlds. Specifically, I use Anzaldúa's theory of conocimiento as an epistemological framework to map my movements in consciousness as I write about my mother's unexpected death. I offer my personal account of grief to shatter the silence around death, revealing the complexity that surrounds and defines loss by giving voice to the marginalized experience of losing a mother as a young woman. I then write about the role of writing in the face of ruptures, arguing that writing is a powerful tool in developing conocimiento. After descending into my wound, I begin my spiritual activism by examining the power of opening ourselves to alternative ways of knowing. I immerse myself in Tibetan Buddhism, embracing its perspectives and contemplating impermanence. All of this in the service of developing conocimiento, a revolutionary mindset dedicated to constant transformation. This transformation is a process of personal and collective healing that acknowledges our interconnectedness. We all experience similar journeys of rupture, pain, and growth. Let us use this connection to improve ourselves, our communities, and our world. / text

Queen Afua created the Sacred Woman as a text and program that seeks to heal women of common disorders that particularly affect the African American community. This thesis project is a conversation about the self-care methods embedded within the text that moves away from the ideology of the strongblackwoman. I position both theories and methods of self-care by using a womanist theoretical framework, as well as textual analysis and interviews as methods that examine the womanist concept of spiritual activism, which expands what is thought of as radical and liberatory activist actions.

The writings and life of Gloria Evangelina Anzaldúa (1942-2004) have had an immense impact in a variety of disciplines. Her oft-cited text Borderlands/La Frontera: The New Mestiza (1987) is included in many university courses’ reading lists for its contributions to discourses of hybridity, linguistics, intersectionality and women of color feminism, among others. Unfortunately, most scholars content themselves with the intricacies of Borderlands to the neglect of her corpus of work, which includes essays, books, edited volumes, children’s literature and fiction/autohistorias. This analysis presented here wishes to expand our understandings of Anzaldúa’s work by engaging with her pre- and post-Borderlands writings in an attempt to highlight the unrecognized contributions Anzaldúa offers to feminist theory, spirituality, spiritual activism, queer theory, expansive ideas of queerness and an articulation of alternative, non-Western epistemology. This project offers close readings of published and archival Anzaldúan text and draws parallels between her life and her writing.

The purpose of this study was to gain a better understanding of former teen talking circle participant’s experience with the practice of compassionate listening in talking circles and to explore compassionate listening as a form of spiritual activism. This study explored the use and effect of compassionate listening within the facilitator training materials developed and used by the organization Teen Talking Circles as well as the use and experience of compassionate listening within the teen talking circles. For the purpose of this study, I interviewed seven former female teen talking circle participants. Open ended semi-structured interviews were the means of data collection. Data were analyzed thematically and after reviewing the transcripts from all seven interviews, the five strongest themes to come out of the interviews were: increased communication skills, increased awareness, less judgment of self and others, deeper relationships and an increased sense of empathy.

The purpose of this study was to gain a better understanding of former teen talking circle participant’s experience with the practice of compassionate listening in talking circles and to explore compassionate listening as a form of spiritual activism. This study explored the use and effect of compassionate listening within the facilitator training materials developed and used by the organization Teen Talking Circles as well as the use and experience of compassionate listening within the teen talking circles. For the purpose of this study, I interviewed seven former female teen talking circle participants. Open ended semi-structured interviews were the means of data collection. Data were analyzed thematically and after reviewing the transcripts from all seven interviews, the five strongest themes to come out of the interviews were: increased communication skills, increased awareness, less judgment of self and others, deeper relationships and an increased sense of empathy.

For nearly 40 years, Sister Karin and the nuns at Alsike Kloster have been giving sanctuary to refugees while also taking political, social and legal action to advocate for their rights. Every day they share their home with 60 men, women and children who are fleeing violence, persecution, looming threats and even death. Unlike many activists, the sisters of Alsike Kloster have turned spiritual activism into daily life. In this thesis, I immerse myself in the process of how the community of nuns and refugees do what they do. The purpose of this thesis is to paint an ethnographic portrait and open a window of understanding into the spiritual activism that this community lives as daily life. As I participate in this community of many faiths, many languages, and people from all over the world, I hope to gain an understanding of how they manage to share meals, chores, immigration hearings, birthday parties, fears, joys and sufferings with such cohesion and acceptance. Seeing how these sisters and refugees all live together gives me hope that we can all work for social change in our own small ways. Learning from these sisters how their faith translates into direct loving action for their neighbors from many countries gives me hope that something else is possible. Spiritual activism entails a worldview that resacralizes life which has implications for every aspect of our interconnected global world: not only religions, but also politics, economics, international relations, social awareness and our global responsibility for everything from climate justice to the refugee crisis.

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