Bernadette Marie Calafell – författare

A much-needed text that takes stock of issues of ethnicity and race in communication studies, this book presents an overview of the most cutting-edge research, theory, and methods in the subject and advocates for centering ethnicity and race in the communication studies discipline. This handbook brings together a diverse group of both senior and up-and-coming scholars to offer original scholarship in race and ethnicity in communication studies, emphasizing various analytical perspectives including, but not limited to, global, transnational, diasporic, feminist, queer, trans, and disability approaches. While centering ethnicity and race, contributors also take an intersectional perspective in their approach to their topics and chapters. The book features examination of specific subfields, like Whiteness studies, Latina/o/x communication studies, Asian/Pacific American communication studies, African American communication and culture, and Middle East and North African communication studies. The text is oriented to graduate students and researchers within communication studies as well as media studies, cultural studies, critical race and ethnic studies, American studies, sociology, and education, while still being accessible to upper-level undergraduate students.

A much-needed text that takes stock of issues of ethnicity and race in communication studies, this book presents an overview of the most cutting-edge research, theory, and methods in the subject and advocates for centering ethnicity and race in the communication studies discipline. This handbook brings together a diverse group of both senior and up-and-coming scholars to offer original scholarship in race and ethnicity in communication studies, emphasizing various analytical perspectives including, but not limited to, global, transnational, diasporic, feminist, queer, trans, and disability approaches. While centering ethnicity and race, contributors also take an intersectional perspective in their approach to their topics and chapters. The book features examination of specific subfields, like Whiteness studies, Latina/o/x communication studies, Asian/Pacific American communication studies, African American communication and culture, and Middle East and North African communication studies. The text is oriented to graduate students and researchers within communication studies as well as media studies, cultural studies, critical race and ethnic studies, American studies, sociology, and education, while still being accessible to upper-level undergraduate students.

In a society that increasingly touts post-racial and post-feminist discourses, the trope of monstrosity becomes a way to critically examine contemporary meanings around race, class, gender, sexuality, and ability. Focusing on ways in which historically marginalized groups appropriate monstrosity as a means of resistance, as well as on how we can understand oppression and privilege through monstrosity, this book offers another way to conceptualize the politics of representation. Through critical analyses of experiences of women of color in the academy, the media framing of alleged Aurora shooter James Holmes, the use of monstrosity in unpublished work from the Gloria Anzaldúa archives, post-feminist discourses in American Mary and The Lords of Salem, and Kanye West’s strategic employment of ideologies of monstrosity, this book offers new ways to think about Otherness in this contemporary moment.

In a society that increasingly touts post-racial and post-feminist discourses, the trope of monstrosity becomes a way to critically examine contemporary meanings around race, class, gender, sexuality, and ability. Focusing on ways in which historically marginalized groups appropriate monstrosity as a means of resistance, as well as on how we can understand oppression and privilege through monstrosity, this book offers another way to conceptualize the politics of representation. Through critical analyses of experiences of women of color in the academy, the media framing of alleged Aurora shooter James Holmes, the use of monstrosity in unpublished work from the Gloria Anzaldúa archives, post-feminist discourses in American Mary and The Lords of Salem, and Kanye West’s strategic employment of ideologies of monstrosity, this book offers new ways to think about Otherness in this contemporary moment.

This book articulates Jotería Communication Studies as a subdiscipline and as a praxis for resisting multiple forms of oppression by focusing on how everyday performances of identity and culture challenge master narratives of power and control. Although this book is for scholars, artists, and practitioners from communication studies, gender and sexuality studies, performance studies, cultural studies, or even, Latinx and Chicanx studies in education, sociology, history, literature, media, arts, and humanities, this book speaks to and with those nonheteronormative mestizas/os who perform their sexuality and gender in queer practices and communicative forms—Jotería. As a methodological intervention into the study of marginalized and subaltern communities, this book provides research on Gay, Bisexual, Transgender, Queer, and Questioning (GBTQ) Chicano and Latino communities from specific geographic regions of the U.S. Southwest. Utilizing multiple methods, this book provides a cultural map or political snapshot of a particular time and place from a particular point of view or location and generates knowledge that highlights reflexivity, cultural/queer nuances, and decolonial acts of resistance. Specifically, this book locates “theories in the flesh” in the borderlands narratives of Jotería, such as cuentos, pláticas, chismé, testimonio, mitos, and consejos. These theories of power and resistance create knowledge about how Jotería make sense of their own difference, how people interpret their assumed or perceived difference, and ultimately, how difference is managed as an emancipatory tool toward the goal of queer of color world making.

This book articulates Jotería Communication Studies as a subdiscipline and as a praxis for resisting multiple forms of oppression by focusing on how everyday performances of identity and culture challenge master narratives of power and control. Although this book is for scholars, artists, and practitioners from communication studies, gender and sexuality studies, performance studies, cultural studies, or even, Latinx and Chicanx studies in education, sociology, history, literature, media, arts, and humanities, this book speaks to and with those nonheteronormative mestizas/os who perform their sexuality and gender in queer practices and communicative forms—Jotería. As a methodological intervention into the study of marginalized and subaltern communities, this book provides research on Gay, Bisexual, Transgender, Queer, and Questioning (GBTQ) Chicano and Latino communities from specific geographic regions of the U.S. Southwest. Utilizing multiple methods, this book provides a cultural map or political snapshot of a particular time and place from a particular point of view or location and generates knowledge that highlights reflexivity, cultural/queer nuances, and decolonial acts of resistance. Specifically, this book locates “theories in the flesh” in the borderlands narratives of Jotería, such as cuentos, pláticas, chismé, testimonio, mitos, and consejos. These theories of power and resistance create knowledge about how Jotería make sense of their own difference, how people interpret their assumed or perceived difference, and ultimately, how difference is managed as an emancipatory tool toward the goal of queer of color world making.

This book challenges white and Western feminist approaches to embodied politics, or the use of the body in everyday enactments of resistance, while mapping transgressive performances of femininities by the funkeiras, marginalized women and transfeminine people of color artists in Brazilian favela funk. Often studied from a white feminist perspective, embodied politics reflects debates about agency and structural change that are generally applicable to white women in the West. Concurrently, studies of femininity tend to universalize experiences of gender oppression encountered by white women to women across the globe. In this work, the author offers a transnational perspective on the performative force of embodied politics as a possible means to disrupt white, classist heteropatriarchal structures that oppress particularly poor women and transfeminine people of color in Brazil. This project has a threefold goal: first, it challenges the theoretical shortcomings of white feminist approaches to embodied politics, providing instead a transfeminista take on the concept. Secondly, this project aims to shed light on how traditional methodological approaches have hindered nuanced understandings of women and people of color and their performances. Third and finally, by challenging and re-envisioning the potential of embodied politics from a transnational perspective, the text intends to contribute to the field of critical intercultural communication’s growing but still limited research around bodies and performance, especially of those who are marginalized in global contexts.

This book challenges white and Western feminist approaches to embodied politics, or the use of the body in everyday enactments of resistance, while mapping transgressive performances of femininities by the funkeiras, marginalized women and transfeminine people of color artists in Brazilian favela funk. Often studied from a white feminist perspective, embodied politics reflects debates about agency and structural change that are generally applicable to white women in the West. Concurrently, studies of femininity tend to universalize experiences of gender oppression encountered by white women to women across the globe. In this work, the author offers a transnational perspective on the performative force of embodied politics as a possible means to disrupt white, classist heteropatriarchal structures that oppress particularly poor women and transfeminine people of color in Brazil. This project has a threefold goal: first, it challenges the theoretical shortcomings of white feminist approaches to embodied politics, providing instead a transfeminista take on the concept. Secondly, this project aims to shed light on how traditional methodological approaches have hindered nuanced understandings of women and people of color and their performances. Third and finally, by challenging and re-envisioning the potential of embodied politics from a transnational perspective, the text intends to contribute to the field of critical intercultural communication’s growing but still limited research around bodies and performance, especially of those who are marginalized in global contexts.

This book situates migrating individuals’ sense of Otherness in receiving countries front and center and systematically illustrates the configuration of Western migrants’ Other-identity during their reverse migration from the West to China, which has become a new destination of international migration due to its rise to prominence in the global labor market. Consequently, international migrants from Western countries, especially those with skills desired in China, have become this country’s main target in the global race for talent. In this context, this book attends to American migrants on the Chinese mainland, who are perceived as the prototypical waiguoren in this region, as an illuminating case, and illustrates the configuration of their Other-identity, rising from their intercultural adaptation as the privileged but marginalized Other in an asymmetric power structure. This book also attempts to reveal the condition and process of Chinese Othering of American migrants that exists but is far less openly discussed in China.

Asians Loving Asians: Sticky Rice Homoeroticism and Queer Politics examines media representations and everyday interpersonal intercultural negotiations of vernacular discourses around sticky rice—an "Asian" man building sexual and romantic relationships with other "Asian" men. Specifically, Eguchi interrogates the following elements of sticky rice: the way sticky rice recycles, rethinks, and shifts the settler colonialist logics of whiteness that sustain ongoing histories of anti-Asian racism; the way sticky rice resists and reifies the mundane operation and execution of whiteness that organizes gay sexual cultures; the way sticky rice reproduces, reconstitutes, and challenges intra-regional political rivalries, economic hierarchies, and historical tensions in and across Asia and Asian diasporas; and the way sticky rice suggests alternative mappings of queer sex, desire, intimacy, and relationality. By taking further steps to unpack the complexities and contradictions of sticky rice as a gay vernacular, Eguchi offers an additional and alternative space to question and critique "Asians loving Asians." Asians Loving Asians: Sticky Rice Homoeroticism and Queer Politics will be of interest to academic audiences coming from various disciplines such as communication, cultural studies, critical race and ethnic studies, Asian and Asian American studies, women’s, gender, and sexuality studies, sociology, and more.

Asians Loving Asians: Sticky Rice Homoeroticism and Queer Politics examines media representations and everyday interpersonal intercultural negotiations of vernacular discourses around sticky rice—an "Asian" man building sexual and romantic relationships with other "Asian" men. Specifically, Eguchi interrogates the following elements of sticky rice: the way sticky rice recycles, rethinks, and shifts the settler colonialist logics of whiteness that sustain ongoing histories of anti-Asian racism; the way sticky rice resists and reifies the mundane operation and execution of whiteness that organizes gay sexual cultures; the way sticky rice reproduces, reconstitutes, and challenges intra-regional political rivalries, economic hierarchies, and historical tensions in and across Asia and Asian diasporas; and the way sticky rice suggests alternative mappings of queer sex, desire, intimacy, and relationality. By taking further steps to unpack the complexities and contradictions of sticky rice as a gay vernacular, Eguchi offers an additional and alternative space to question and critique "Asians loving Asians." Asians Loving Asians: Sticky Rice Homoeroticism and Queer Politics will be of interest to academic audiences coming from various disciplines such as communication, cultural studies, critical race and ethnic studies, Asian and Asian American studies, women’s, gender, and sexuality studies, sociology, and more.

The Chinese in the Philippines constitute one of the many Chinese communities globally. Although many Chinese have maintained their cultural traditions, most of them are Filipina/o citizens and have always considered the Philippines home. Embodying "Tsina/o" (Chinese) and "Pina/oy" (Filipina/o) identities, Tsina/oys must learn how to negotiate their hybridity through cultural and linguistic practices in everyday life.Using a multimethodological approach to ethnography (critical ethnographic interview, autoethnography, and cyberethnography), (Trans)national Tsina/oys: Hybrid Performances of Chinese and Filipina/o Identities examines Tsina/oy identity as intersectional performance of ethnicity, nationality, and class in physical and online environments.The book draws from critical intercultural and performance studies to analyze what makes "Tsina/oy" a complex identity and what it could mean for the future in and beyond the Philippines.The book is well-suited for undergraduate and graduate students and academics who study international and intercultural communication, qualitative research methods, and performance studies. It is also of great interest to scholars in anthropology, Asian American studies, cultural studies, ethnic studies, geography, liberal studies, sociology, among other disciplines. "This book is a travelogue to places and spaces of knowing the self in culture; crossing borders to different but familiar locations, and (re)discovering the socializing practices that shape culture and identity. Hao introduces us to complex ways of revisiting notions of intersectionality not just through the complex meeting places of oppressions in social contexts, but through the importance of a diasporic transnational hybridity. He eschews the notion of hybridity as just a mixture of discrete cultures, but the complex co-informing aspects of ethnicity, nationality, class, and the politics of place that shape a sense of self in relation to common origins and the performative variations of identity that are held in contradistinction to those shared roots. Using diverse and interlocking ethnographic and qualitative methodologies, (Trans)national Tsina/oys: Hybrid Performances of Chinese and Filipina/o Identities asks the reader to engage at the intersections, the hyphens, and the parenthetical constructions of hybridity that make the subjects of the study, including himself, both/and always searching for homeplace in communities of recognized co-informing identities that are at once the same and not the same."—Bryant Keith Alexander, Ph.D., Dean and Professor, College of Communication and Fine Arts, Loyola Marymount University “(Trans)national Tsina/oys: Hybrid Performances of Chinese and Filipina/o Identities stands as an exemplar of critical intercultural communication studies and the deep-level insights that it provides as a field to uncover the intricately woven layers of cultural identity, performativity, belonging, and the cultural politics that constitute ‘home.’ Dr. Hao’s book also highlights the key role that critical intercultural communication studies plays in unpacking the complex of diasporas in terms of (but not limited to) their identity dynamics, the power effects in claiming/remembering/clarifying one’s identity in relation to a ‘home’ (of memory, of place, of relational cultural space), and the thorny assemblage of meaning around ‘belonging.’”—Rona Tamiko Halualani, Ph.D., Professor of Intercultural Communication, Department of Communication Studies, San Jose State University

Intercultural communication scholars have done important work tracing how the legacies of colonialism continue to structure our world. Missing from this corpus, however, is sustained attention to (North American) Indigeneity and its repression under settler colonialism as foundationally linked to contemporary imperialisms and Euro-American domination.Unsettling Intercultural Communication brings together essays by Indigenous and non-Indigenous authors that make a strong case for centering Indigeneity and, by extension, settler-colonialism, as core analytics that can transform the field. Drawing upon the insights of critical Indigenous studies and settler-colonial studies, the contributors approach Indigeneity not as an additive but central concept that demands thorough engagement by intercultural communication scholars if we are to make sense of the unequal and violence-ridden world that we live in. In doing so, they open some of the core intercultural concepts to deeper examination.

Intercultural communication scholars have done important work tracing how the legacies of colonialism continue to structure our world. Missing from this corpus, however, is sustained attention to (North American) Indigeneity and its repression under settler colonialism as foundationally linked to contemporary imperialisms and Euro-American domination.Unsettling Intercultural Communication brings together essays by Indigenous and non-Indigenous authors that make a strong case for centering Indigeneity and, by extension, settler-colonialism, as core analytics that can transform the field. Drawing upon the insights of critical Indigenous studies and settler-colonial studies, the contributors approach Indigeneity not as an additive but central concept that demands thorough engagement by intercultural communication scholars if we are to make sense of the unequal and violence-ridden world that we live in. In doing so, they open some of the core intercultural concepts to deeper examination.

De-Whitening Intersectionality: Race, Intercultural Communication, and Politics re-evaluates how the logic of color-blindness as whiteness is at play in the current scope of intersectional research on race, intercultural communication, and politics. Calling for a re-centering of difference by exploring the emergence and inception of intersectionality concepts, the coeditors and contributors distinguish between the uses of intersectionality that seem inclusive versus those that actually enact inclusion by demonstrating how to re-conceptualize intersectionality in ways that explicate, elucidate, and elaborate culture-specific and text-specific nuances of knowledge for women of color, queer/trans-people of color, and non-western people of color who have been marked as the Others. As a feminist of color tradition, intersectionality has been appropriated through increasing popularity in the discipline of communication, undermining efforts to critique power when researchers reduce the concept to a checklist of identity markers. This book underscores that in order to play well with and illustrate a nuanced understanding of intersectionality; scholars must be attentive to its origins and implications.