Latinidad: Transnational Cultures in the United States – serie

Homecoming Queers provides a critical discussion of the multiple strategies used by queer Latina authors and artists in the United States to challenge silence and invisibility within mainstream media, literary canons, and theater spaces. Marivel T. Danielson's analysis reveals the extensive legacy of these cultural artists, including novelists, filmmakers, students and activists, comedians, performers, and playwrights. By clearly discussing the complexities and universalities of ethnic, racial, sexual, gender, and class intersections between queer Chicana and U.S. Latinas, Danielson explores the multiple ways identity shapes and shades creative expression. Weaknesses and gaps are revealed in the treatment of difference as a whole, within dominant and marginalized communities. Spanning multiple genres and forms, and including scholarly theory alongside performances, films, narratives, and testimonials, Homecoming Queers leads readers along a crucial path toward understanding and overcoming the silences that previously existed across these fields.

Dance and the Hollywood Latina asks why every Latina star in Hollywood history, from Dolores Del Rio in the 1920s to Jennifer Lopez in the 2000s, began as a dancer or danced onscreen. While cinematic depictions of women and minorities have seemingly improved, a century of representing brown women as natural dancers has popularized the notion that Latinas are inherently passionate and promiscuous. Yet some Latina actresses became stars by embracing and manipulating these stereotypical fantasies.Introducing the concepts of "inbetween-ness" and "racial mobility" to further illuminate how racialized sexuality and the dancing female body operate in film, Priscilla PeÑa Ovalle focuses on the careers of Dolores Del Rio, Rita Hayworth, Carmen Miranda, Rita Moreno, and Jennifer Lopez. Dance and the Hollywood Latina helps readers better understand how the United States grapples with race, gender, and sexuality through dancing bodies on screen.

The Making of Chicana/o Studies traces the philosophy and historical development of the field of Chicana/o studies from precursor movements to the Civil Rights era to today, focusing its lens on the political machinations in higher education that sought to destroy the discipline. As a renowned leader, activist, scholar, and founding member of the movement to establish this curriculum in the California State University system, which serves as a model for the rest of the country, Rodolfo F. AcuÑa has, for more than forty years, battled the trend in academia to deprive this group of its academic presence.The book assesses the development of Chicana/o studies (an area of studies that has even more value today than at its inception)--myths about its epistemological foundations have remained uncontested. AcuÑa sets the record straight, challenging those in the academy who would fold the discipline into Latino studies, shadow it under the dubious umbrella of ethnic studies, or eliminate it altogether.Building the largest Chicana/o studies program in the nation was no easy feat, especially in an atmosphere of academic contention. In this remarkable account, AcuÑa reveals how California State University, Northridge, was instrumental in developing an area of study that offers more than 166 sections per semester, taught by 26 tenured and 45 part-time instructors. He provides vignettes of successful programs across the country and offers contemporary educators and students a game plan--the mechanics for creating a successful Chicana/o studies discipline--and a comprehensive index of current Chicana/o studies programs nationwide.Latinas/os, of which Mexican Americans are nearly seventy percent, comprise a complex sector of society projected to be just shy of thirty percent of the nation's population by 2050. The Making of Chicana/o Studies identifies what went wrong in the history of Chicana/o studies and offers tangible solutions for the future.

Central to contemporary debates in the United States on migration and migrant policy is the idea of citizenship, and-as apparent in the continued debate over Arizona’s immigration law SB 1070-this issue remains a focal point of contention, with a key concern being whether there should be a path to citizenship for “undocumented” migrants. In Disenchanting Citizenship, Luis F. B. Plascencia examines two interrelated issues: U.S. citizenship and the Mexican migrants’ position in the United States.  The book explores the meaning of U.S. citizenship through the experience of a unique group of Mexican migrants who were granted Temporary Status under the “legalization” provisions of the 1986 IRCA, attained Lawful Permanent Residency, and later became U.S. citizens. Plascencia integrates an extensive and multifaceted collection of interviews, ethnographic fieldwork, ethno-historical research, and public policy analysis in examining efforts that promote the acquisition of citizenship, the teaching of citizenship classes, and naturalization ceremonies. Ultimately, he unearths citizenship’s root as a Janus-faced construct that encompasses a simultaneous process of inclusion and exclusion. This notion of citizenship is mapped on to the migrant experience, arguing that the acquisition of citizenship can lead to disenchantment with the very status desired. In the end, Plascencia expands our understanding of the dynamics of U.S. citizenship as a form of membership and belonging.

Central to contemporary debates in the United States on migration and migrant policy is the idea of citizenship, and-as apparent in the continued debate over Arizona’s immigration law SB 1070-this issue remains a focal point of contention, with a key concern being whether there should be a path to citizenship for “undocumented” migrants. In Disenchanting Citizenship, Luis F. B. Plascencia examines two interrelated issues: U.S. citizenship and the Mexican migrants’ position in the United States.  The book explores the meaning of U.S. citizenship through the experience of a unique group of Mexican migrants who were granted Temporary Status under the “legalization” provisions of the 1986 IRCA, attained Lawful Permanent Residency, and later became U.S. citizens. Plascencia integrates an extensive and multifaceted collection of interviews, ethnographic fieldwork, ethno-historical research, and public policy analysis in examining efforts that promote the acquisition of citizenship, the teaching of citizenship classes, and naturalization ceremonies. Ultimately, he unearths citizenship’s root as a Janus-faced construct that encompasses a simultaneous process of inclusion and exclusion. This notion of citizenship is mapped on to the migrant experience, arguing that the acquisition of citizenship can lead to disenchantment with the very status desired. In the end, Plascencia expands our understanding of the dynamics of U.S. citizenship as a form of membership and belonging.

Becoming Mexipino is a social-historical interpretation of two ethnic groups, one Mexican, the other Filipino, whose paths led both groups to San Diego, California. Rudy Guevarra traces the earliest interactions of both groups with Spanish colonialism to illustrate how these historical ties and cultural bonds laid the foundation for what would become close interethnic relationships and communities in twentieth-century San Diego as well as in other locales throughout California and the Pacific West Coast.Through racially restrictive covenants and other forms of discrimination, both groups, regardless of their differences, were confined to segregated living spaces along with African Americans, other Asian groups, and a few European immigrant clusters. Within these urban multiracial spaces, Mexicans and Filipinos coalesced to build a world of their own through family and kin networks, shared cultural practices, social organizations, and music and other forms of entertainment. They occupied the same living spaces, attended the same Catholic churches, and worked together creating labor cultures that reinforced their ties, often fostering marriages. Mexipino children, living simultaneously in two cultures, have forged a new identity for themselves.  Their lives are the lens through which these two communities are examined, revealing the ways in which Mexicans and Filipinos interacted over generations to produce this distinct and instructive multiethnic experience. Using archival sources, oral histories, newspapers, and personal collections and photographs, Guevarra defines the niche that this particular group carved out for itself.

Becoming Mexipino is a social-historical interpretation of two ethnic groups, one Mexican, the other Filipino, whose paths led both groups to San Diego, California. Rudy Guevarra traces the earliest interactions of both groups with Spanish colonialism to illustrate how these historical ties and cultural bonds laid the foundation for what would become close interethnic relationships and communities in twentieth-century San Diego as well as in other locales throughout California and the Pacific West Coast.Through racially restrictive covenants and other forms of discrimination, both groups, regardless of their differences, were confined to segregated living spaces along with African Americans, other Asian groups, and a few European immigrant clusters. Within these urban multiracial spaces, Mexicans and Filipinos coalesced to build a world of their own through family and kin networks, shared cultural practices, social organizations, and music and other forms of entertainment. They occupied the same living spaces, attended the same Catholic churches, and worked together creating labor cultures that reinforced their ties, often fostering marriages. Mexipino children, living simultaneously in two cultures, have forged a new identity for themselves.  Their lives are the lens through which these two communities are examined, revealing the ways in which Mexicans and Filipinos interacted over generations to produce this distinct and instructive multiethnic experience. Using archival sources, oral histories, newspapers, and personal collections and photographs, Guevarra defines the niche that this particular group carved out for itself.

Silent film was universally understood and could be exported anywhere. But when “talkies” arrived, the industry began experimenting with dubbing, subtitling, and dual track productions in more than one language. Where language fractured the European film market, for Spanish-speaking countries and communities, it created new opportunities. In The Rise of Spanish-Language Filmmaking, Lisa Jarvinen focuses specifically on how Hollywood lost ground in the lucrative international Spanish-speaking audience between 1929 and 1939.Hollywood studios initially trained cadres of Spanish-speaking film professionals, created networks among them, and demonstrated the viability of a broadly conceived, transnational, Spanish-speaking film market in an attempt to forestall the competition from other national film industries. By the late 1930s, these efforts led to unintended consequences and helped to foster the growth of remarkably robust film industries in Mexico, Spain, and Argentina. Using studio records, Jarvinen examines the lasting effects of the transition to sound on both Hollywood practices and cultural politics in the Spanish-speaking world. She shows through case studies based on archival research in the United States, Spain, and Mexico how language, as a key marker of cultural identity, led to new expectations from audiences and new possibilities for film producers.

Silent film was universally understood and could be exported anywhere. But when “talkies” arrived, the industry began experimenting with dubbing, subtitling, and dual track productions in more than one language. Where language fractured the European film market, for Spanish-speaking countries and communities, it created new opportunities. In The Rise of Spanish-Language Filmmaking, Lisa Jarvinen focuses specifically on how Hollywood lost ground in the lucrative international Spanish-speaking audience between 1929 and 1939.Hollywood studios initially trained cadres of Spanish-speaking film professionals, created networks among them, and demonstrated the viability of a broadly conceived, transnational, Spanish-speaking film market in an attempt to forestall the competition from other national film industries. By the late 1930s, these efforts led to unintended consequences and helped to foster the growth of remarkably robust film industries in Mexico, Spain, and Argentina. Using studio records, Jarvinen examines the lasting effects of the transition to sound on both Hollywood practices and cultural politics in the Spanish-speaking world. She shows through case studies based on archival research in the United States, Spain, and Mexico how language, as a key marker of cultural identity, led to new expectations from audiences and new possibilities for film producers.

Through interviews with three generations of YalÁlag Zapotecs (“YalÁltecos”) in Los Angeles and YalÁlag, Oaxaca, this book examines the impact of international migration on this community. It traces five decades of migration to Los Angeles in order to delineate migration patterns, community formation in Los Angeles, and the emergence of transnational identities of the first and second generations of YalÁlag Zapotecs in the United States, exploring why these immigrants and their descendents now think of themselves as Mexican, Mexican Indian immigrants, OaxaqueÑos, and Latinos-identities they did not claim in Mexico.Based on multi-site fieldwork conducted over a five-year period, Adriana Cruz-Manjarrez analyzes how and why YalÁlag Zapotec identity and culture have been reconfigured in the United States, using such cultural practices as music, dance, and religious rituals as a lens to bring this dynamic process into focus. By illustrating the sociocultural, economic, and political practices that link immigrants in Los Angeles to those left behind, the book documents how transnational migration has reflected, shaped, and transformed these practices in both their place of origin and immigration.

Winner of the 2014 NACCS Tejas Non-Fiction Book AwardThis interdisciplinary study explores how US Mexicana and Chicana authors and artists across different historical periods and regions use domestic space to actively claim their own histories. Through “negotiation”—a concept that accounts for artistic practices outside the duality of resistance/accommodation—and “self-fashioning,” Marci R. McMahon demonstrates how the very sites of domesticity are used to engage the many political and recurring debates about race, gender, and immigration affecting Mexicanas and Chicanas from the early twentieth century to today.Domestic Negotiations covers a range of archival sources and cultural productions, including the self-fashioning of the “chili queens” of San Antonio, Texas, Jovita GonzÁlez’s romance novel Caballero, the home economics career and cookbooks of Fabiola Cabeza de Baca, Sandra Cisneros’s “purple house controversy” and her acclaimed text The House on Mango Street, Patssi Valdez’s self-fashioning and performance of domestic space in Asco and as a solo artist, Diane RodrÍguez’s performance of domesticity in Hollywood television and direction of domestic roles in theater, and Alma LÓpez’s digital prints of domestic labor in Los Angeles. With intimate close readings, McMahon shows how Mexicanas and Chicanas shape domestic space to construct identities outside of gendered, racialized, and xenophobic rhetoric.

Winner of the 2014 NACCS Tejas Non-Fiction Book AwardThis interdisciplinary study explores how US Mexicana and Chicana authors and artists across different historical periods and regions use domestic space to actively claim their own histories. Through “negotiation”—a concept that accounts for artistic practices outside the duality of resistance/accommodation—and “self-fashioning,” Marci R. McMahon demonstrates how the very sites of domesticity are used to engage the many political and recurring debates about race, gender, and immigration affecting Mexicanas and Chicanas from the early twentieth century to today.Domestic Negotiations covers a range of archival sources and cultural productions, including the self-fashioning of the “chili queens” of San Antonio, Texas, Jovita GonzÁlez’s romance novel Caballero, the home economics career and cookbooks of Fabiola Cabeza de Baca, Sandra Cisneros’s “purple house controversy” and her acclaimed text The House on Mango Street, Patssi Valdez’s self-fashioning and performance of domestic space in Asco and as a solo artist, Diane RodrÍguez’s performance of domesticity in Hollywood television and direction of domestic roles in theater, and Alma LÓpez’s digital prints of domestic labor in Los Angeles. With intimate close readings, McMahon shows how Mexicanas and Chicanas shape domestic space to construct identities outside of gendered, racialized, and xenophobic rhetoric.

Hidden Chicano Cinema examines how New Mexico, situated within the boundaries of the United States, became a stand-in for the exotic non-western world that tourists, artists, scientists, and others sought to possess at the dawn of early filmmaking, a disposition stretching from the silent era to today as filmmakers screen their fantasies of what they wished the Southwest Borderlands to be.The book highlights “film moments” in this region’s history including the “filmic turn” ushered in by Chicano/a filmmakers who created new ways to represent their community and region. A. Gabriel MelÉndez narrates the drama, intrigue, and politics of these moments and accounts for the specific cinematic practices and the sociocultural detail that explains how the camera itself brought filmmakers and their subjects to unexpected encounters on and off the screen. Such films as Adventures in Kit Carson Land, The Rattlesnake, and Red Sky at Morning, among others, provide examples of  movies that have both educated and misinformed us about a place that remains a “distant locale” in the mind of most film audiences.

Hidden Chicano Cinema examines how New Mexico, situated within the boundaries of the United States, became a stand-in for the exotic non-western world that tourists, artists, scientists, and others sought to possess at the dawn of early filmmaking, a disposition stretching from the silent era to today as filmmakers screen their fantasies of what they wished the Southwest Borderlands to be.The book highlights “film moments” in this region’s history including the “filmic turn” ushered in by Chicano/a filmmakers who created new ways to represent their community and region. A. Gabriel MelÉndez narrates the drama, intrigue, and politics of these moments and accounts for the specific cinematic practices and the sociocultural detail that explains how the camera itself brought filmmakers and their subjects to unexpected encounters on and off the screen. Such films as Adventures in Kit Carson Land, The Rattlesnake, and Red Sky at Morning, among others, provide examples of  movies that have both educated and misinformed us about a place that remains a “distant locale” in the mind of most film audiences.

This book examines the ways in which recent U.S. Latina literature challenges popular definitions of nationhood and national identity. It explores a group of feminist texts that are representative of the U.S. Latina literary boom of the 1980s, 1990s, and 2000s, when an emerging group of writers gained prominence in mainstream and academic circles. Through close readings of select contemporary Mexican American, Puerto Rican, and Cuban American works, Maya Socolovsky argues that these narratives are “remapping” the United States so that it is fully integrated within a larger, hemispheric Americas.Looking at such concerns as nation, place, trauma, and storytelling, writers Denise Chavez, Sandra Cisneros, Esmeralda Santiago, Ana Castillo, Himilce Novas, and Judith Ortiz Cofer challenge popular views of Latino cultural “unbelonging” and make strong cases for the legitimate presence of Latinas/os within the United States. In this way, they also counter much of today’s anti-immigration rhetoric. Imagining the U.S. as part of a broader "Americas," these writings trouble imperialist notions of nationhood, in which political borders and a long history of intervention and colonization beyond those borders have come to shape and determine the dominant culture's writing and the defining of all Latinos as "other" to the nation.

This book examines the ways in which recent U.S. Latina literature challenges popular definitions of nationhood and national identity. It explores a group of feminist texts that are representative of the U.S. Latina literary boom of the 1980s, 1990s, and 2000s, when an emerging group of writers gained prominence in mainstream and academic circles. Through close readings of select contemporary Mexican American, Puerto Rican, and Cuban American works, Maya Socolovsky argues that these narratives are “remapping” the United States so that it is fully integrated within a larger, hemispheric Americas.Looking at such concerns as nation, place, trauma, and storytelling, writers Denise Chavez, Sandra Cisneros, Esmeralda Santiago, Ana Castillo, Himilce Novas, and Judith Ortiz Cofer challenge popular views of Latino cultural “unbelonging” and make strong cases for the legitimate presence of Latinas/os within the United States. In this way, they also counter much of today’s anti-immigration rhetoric. Imagining the U.S. as part of a broader "Americas," these writings trouble imperialist notions of nationhood, in which political borders and a long history of intervention and colonization beyond those borders have come to shape and determine the dominant culture's writing and the defining of all Latinos as "other" to the nation.

Winner of the 2014 Latina/o Studies Section - LASA Outstanding Book AwardIn Borderlands Saints, DesirÉe A. MartÍn examines the rise and fall of popular saints and saint-like figures in the borderlands of the United States and Mexico. Focusing specifically on Teresa Urrea (La Santa de Cabora), Pancho Villa, CÉsar ChÁvez, Subcomandante Marcos, and Santa Muerte, she traces the intersections of these figures, their devotees, artistic representations, and dominant institutions with an eye for the ways in which such unofficial saints mirror traditional spiritual practices and serve specific cultural needs.Popular spirituality of this kind engages the use and exchange of relics, faith healing, pilgrimages, and spirit possession, exemplifying the contradictions between high and popular culture, human and divine, and secular and sacred. MartÍn focuses upon a wide range of Mexican and Chicano/a cultural works drawn from the nineteenth century to the present, covering such diverse genres as the novel, the communiquÉ, drama, the essay or crÓnica, film, and contemporary digital media. She argues that spiritual practice is often represented as narrative, while narrative-whether literary, historical, visual, or oral-may modify or even function as devotional practice.

Winner of the 2014 Latina/o Studies Section - LASA Outstanding Book AwardIn Borderlands Saints, DesirÉe A. MartÍn examines the rise and fall of popular saints and saint-like figures in the borderlands of the United States and Mexico. Focusing specifically on Teresa Urrea (La Santa de Cabora), Pancho Villa, CÉsar ChÁvez, Subcomandante Marcos, and Santa Muerte, she traces the intersections of these figures, their devotees, artistic representations, and dominant institutions with an eye for the ways in which such unofficial saints mirror traditional spiritual practices and serve specific cultural needs.Popular spirituality of this kind engages the use and exchange of relics, faith healing, pilgrimages, and spirit possession, exemplifying the contradictions between high and popular culture, human and divine, and secular and sacred. MartÍn focuses upon a wide range of Mexican and Chicano/a cultural works drawn from the nineteenth century to the present, covering such diverse genres as the novel, the communiquÉ, drama, the essay or crÓnica, film, and contemporary digital media. She argues that spiritual practice is often represented as narrative, while narrative—whether literary, historical, visual, or oral—may modify or even function as devotional practice.

During the past ten years, legal and political changes in the United States have dramatically altered the legalization process for millions of undocumented immigrants and their families. Faced with fewer legalization options, immigrants without legal status and their supporters have organized around the concept of the family as a political subject-a political subject with its rights violated by immigration laws. Drawing upon the idea of the “impossible activism” of undocumented immigrants, Amalia Pallares argues that those without legal status defy this “impossible” context by relying on the politicization of the family to challenge justice within contemporary immigration law. The culmination of a seven-year-long ethnography of undocumented immigrants and their families in Chicago, as well as national immigrant politics,Family Activism examines the three ways in which the family has become politically significant: as a political subject, as a frame for immigrant rights activism, and as a symbol of racial subordination and resistance. By analyzing grassroots campaigns, churches and interfaith coalitions, immigrant rights movements, and immigration legislation, Pallares challenges the traditional familial idea, ultimately reframing the family as a site of political struggle and as a basis for mobilization in immigrant communities.

During the past ten years, legal and political changes in the United States have dramatically altered the legalization process for millions of undocumented immigrants and their families. Faced with fewer legalization options, immigrants without legal status and their supporters have organized around the concept of the family as a political subject-a political subject with its rights violated by immigration laws. Drawing upon the idea of the “impossible activism” of undocumented immigrants, Amalia Pallares argues that those without legal status defy this “impossible” context by relying on the politicization of the family to challenge justice within contemporary immigration law. The culmination of a seven-year-long ethnography of undocumented immigrants and their families in Chicago, as well as national immigrant politics,Family Activism examines the three ways in which the family has become politically significant: as a political subject, as a frame for immigrant rights activism, and as a symbol of racial subordination and resistance. By analyzing grassroots campaigns, churches and interfaith coalitions, immigrant rights movements, and immigration legislation, Pallares challenges the traditional familial idea, ultimately reframing the family as a site of political struggle and as a basis for mobilization in immigrant communities.

Ravaged by civil war throughout the 1980s and 1990s, El Salvador has now emerged as a study in contradictions. It is a country where urban call centers and shopping malls exist alongside rural poverty. It is a land now at peace but still grappling with a legacy of violence. It is a place marked by deep social divides, yet offering a surprising abundance of inclusive spaces. Above all, it is a nation without borders, as widespread emigration during the war has led Salvadorans to develop a truly transnational sense of identity.In Salvadoran Imaginaries, Cecilia M. Rivas takes us on a journey through twenty-first century El Salvador and to the diverse range of sites where the nation’s postwar identity is being forged. Combining field ethnography with media research, Rivas deftly toggles between the physical spaces where the new El Salvador is starting to emerge and the virtual spaces where Salvadoran identity is being imagined, including newspapers, literature, and digital media. This interdisciplinary approach enables her to explore the multitude of ways that Salvadorans negotiate between reality and representation, between local neighborhoods and transnational imagined communities, between present conditions and dreams for the future. Everyday life in El Salvador may seem like a simple matter, but Rivas digs deeper, across many different layers of society, revealing a wealth of complex feelings that the nation’s citizens have about power, opportunity, safety, migration, and community. Filled with first-hand interviews and unique archival research, Salvadoran Imaginaries offers a fresh take on an emerging nation and its people.

Ravaged by civil war throughout the 1980s and 1990s, El Salvador has now emerged as a study in contradictions. It is a country where urban call centers and shopping malls exist alongside rural poverty. It is a land now at peace but still grappling with a legacy of violence. It is a place marked by deep social divides, yet offering a surprising abundance of inclusive spaces. Above all, it is a nation without borders, as widespread emigration during the war has led Salvadorans to develop a truly transnational sense of identity.In Salvadoran Imaginaries, Cecilia M. Rivas takes us on a journey through twenty-first century El Salvador and to the diverse range of sites where the nation’s postwar identity is being forged. Combining field ethnography with media research, Rivas deftly toggles between the physical spaces where the new El Salvador is starting to emerge and the virtual spaces where Salvadoran identity is being imagined, including newspapers, literature, and digital media. This interdisciplinary approach enables her to explore the multitude of ways that Salvadorans negotiate between reality and representation, between local neighborhoods and transnational imagined communities, between present conditions and dreams for the future. Everyday life in El Salvador may seem like a simple matter, but Rivas digs deeper, across many different layers of society, revealing a wealth of complex feelings that the nation’s citizens have about power, opportunity, safety, migration, and community. Filled with first-hand interviews and unique archival research, Salvadoran Imaginaries offers a fresh take on an emerging nation and its people.

Chicago is home to the second-largest Mexican immigrant population in the United States, yet the activities of this community have gone relatively unexamined by both the media and academia.  In this groundbreaking new book, XÓchitl Bada takes us inside one of the most vital parts of Chicago’s Mexican immigrant community-its many hometown associations.Hometown associations (HTAs) consist of immigrants from the same town in Mexico and often begin quite informally, as soccer clubs or prayer groups. As Bada’s work shows, however, HTAs have become a powerful force for change, advocating for Mexican immigrants in the United States while also working to improve living conditions in their communities of origin. Focusing on a group of HTAs founded by immigrants from the state of MichoacÁn, the book shows how their activism has bridged public and private spheres, mobilizing social reforms in both inner-city Chicago and rural Mexico.Bringing together ethnography, political theory, and archival research, Bada excavates the surprisingly long history of Chicago’s HTAs, dating back to the 1920s, then traces the emergence of new models of community activism in the twenty-first century. Filled with vivid observations and original interviews, Mexican Hometown Associations in ChicagoacÁn gives voice to an underrepresented community and sheds light on an underexplored form of global activism.

Chicago is home to the second-largest Mexican immigrant population in the United States, yet the activities of this community have gone relatively unexamined by both the media and academia.  In this groundbreaking new book, XÓchitl Bada takes us inside one of the most vital parts of Chicago’s Mexican immigrant community-its many hometown associations.Hometown associations (HTAs) consist of immigrants from the same town in Mexico and often begin quite informally, as soccer clubs or prayer groups. As Bada’s work shows, however, HTAs have become a powerful force for change, advocating for Mexican immigrants in the United States while also working to improve living conditions in their communities of origin. Focusing on a group of HTAs founded by immigrants from the state of MichoacÁn, the book shows how their activism has bridged public and private spheres, mobilizing social reforms in both inner-city Chicago and rural Mexico.Bringing together ethnography, political theory, and archival research, Bada excavates the surprisingly long history of Chicago’s HTAs, dating back to the 1920s, then traces the emergence of new models of community activism in the twenty-first century. Filled with vivid observations and original interviews, Mexican Hometown Associations in ChicagoacÁn gives voice to an underrepresented community and sheds light on an underexplored form of global activism.

Over the past fifty years, Puerto Rican voters have roundly rejected any calls for national independence. Yet the rhetoric and iconography of independence have been defining features of Puerto Rican literature and culture. In the provocative new book Dream Nation, MarÍa Acosta Cruz investigates the roots and effects of this profound disconnect between cultural fantasy and political reality.Bringing together texts from Puerto Rican literature, history, and popular culture, Dream Nation shows how imaginings of national independence have served many competing purposes. They have given authority to the island’s literary and artistic establishment but have also been a badge of countercultural cool. These ideas have been fueled both by nostalgia for an imagined past and by yearning for a better future. They have fostered local communities on the island, and still helped define Puerto Rican identity within U.S. Latino culture. In clear, accessible prose, Acosta Cruz takes us on a journey from the 1898 annexation of Puerto Rico to the elections of 2012, stopping at many cultural touchstones along the way, from the canonical literature of the GeneraciÓn del 30 to the rap music of Tego CalderÓn. Dream Nation thus serves both as a testament to how stories, symbols, and heroes of independence have inspired the Puerto Rican imagination and as an urgent warning about how this culture has become detached from the everyday concerns of the island’s people. A volume in the American Literature Initiatives series

Awarded honorable mention for the 2024 International Latino Book Awards in The Dolores Huerta Best Cultural & Community Themed Book – English category.Aloha Compadre: Latinxs in Hawaiʻi is the first book to examine the collective history and contemporary experiences of the Latinx population of Hawaiʻi. This study reveals that contrary to popular discourse, Latinx migration to Hawaiʻi is not a recent event. In the national memory of the United States, for example, the Latinx population of Hawaiʻi is often portrayed as recent arrivals and not as long-term historical communities with a presence that precedes the formation of statehood itself. Historically speaking, Latinxs have been voyaging to the Hawaiian Islands for over one hundred and ninety years. From the early 1830s to the present, they continue to help shape Hawaiʻi’s history, yet their contributions are often overlooked. Latinxs have been a part of the cultural landscape of Hawaiʻi prior to annexation, territorial status, and statehood in 1959. Aloha Compadre also explores the expanding boundaries of Latinx migration beyond the western hemisphere and into Oceania.

Awarded honorable mention for the 2024 International Latino Book Awards in The Dolores Huerta Best Cultural & Community Themed Book – English category.Aloha Compadre: Latinxs in Hawaiʻi is the first book to examine the collective history and contemporary experiences of the Latinx population of Hawaiʻi. This study reveals that contrary to popular discourse, Latinx migration to Hawaiʻi is not a recent event. In the national memory of the United States, for example, the Latinx population of Hawaiʻi is often portrayed as recent arrivals and not as long-term historical communities with a presence that precedes the formation of statehood itself. Historically speaking, Latinxs have been voyaging to the Hawaiian Islands for over one hundred and ninety years. From the early 1830s to the present, they continue to help shape Hawaiʻi’s history, yet their contributions are often overlooked. Latinxs have been a part of the cultural landscape of Hawaiʻi prior to annexation, territorial status, and statehood in 1959. Aloha Compadre also explores the expanding boundaries of Latinx migration beyond the western hemisphere and into Oceania.

Hidden lives, hidden history, and hidden manuscripts. In The Virgin of Guadalupe and the Conversos, Marie-Theresa HernÁndez unmasks the secret lives of conversos and judaizantes and their likely influence onthe Catholic Churchin the New World.The terms converso and judaizante are often used for descendants of Spanish Jews (the Sephardi, or Sefarditas as they are sometimes called), who converted under duress to Christianity in the fourteenth and fifteenth centuries. There are few, if any, archival documents that prove the existence of judaizantes after the Spanish expulsion of the Jews in 1492 and the Portuguese expulsion in 1497, as it is unlikely that a secret Jew in sixteenth-century Spain would have documented his allegiance to the Law of Moses, thereby providing evidence for the Inquisition.On a Da Vinci Code – style quest, HernÁndez persisted in hunting for a trove of forgotten manuscripts at the New York Public Library. These documents, once unearthed, describe the Jewish/Christian religious beliefs of an early nineteenth-century Catholic priest in Mexico City, focusing on the relationship between the Virgin of Guadalupe and Judaism. With this discovery in hand, the author traces the cult of Guadalupe backwards to its fourteenth-century Spanish origins. The trail from that point forward can then be followed to its interface with early modern conversos and their descendants at the highest levels of the Church and the monarchy in Spain and Colonial Mexico. She describes key players who were somehow immune to the dangers of the Inquisition and who were allowed the freedom to display, albeit in a camouflaged manner, vestiges of their family's Jewish identity.By exploring the narratives produced by these individuals, HernÁndez reveals the existence of those conversos and judaizantes who did not return to the “covenantal bond of rabbinic law,” who did not publicly identify themselves as Jews, and who continued to exhibit in their influential writings a covert allegiance and longing for a Jewish past. This is a spellbinding and controversial story that offers a fresh perspective on the origins and history of conversos.

Hidden lives, hidden history, and hidden manuscripts. In The Virgin of Guadalupe and the Conversos, Marie-Theresa HernÁndez unmasks the secret lives of conversos and judaizantes and their likely influence onthe Catholic Churchin the New World.The terms converso and judaizante are often used for descendants of Spanish Jews (the Sephardi, or Sefarditas as they are sometimes called), who converted under duress to Christianity in the fourteenth and fifteenth centuries. There are few, if any, archival documents that prove the existence of judaizantes after the Spanish expulsion of the Jews in 1492 and the Portuguese expulsion in 1497, as it is unlikely that a secret Jew in sixteenth-century Spain would have documented his allegiance to the Law of Moses, thereby providing evidence for the Inquisition.On a Da Vinci Code – style quest, HernÁndez persisted in hunting for a trove of forgotten manuscripts at the New York Public Library. These documents, once unearthed, describe the Jewish/Christian religious beliefs of an early nineteenth-century Catholic priest in Mexico City, focusing on the relationship between the Virgin of Guadalupe and Judaism. With this discovery in hand, the author traces the cult of Guadalupe backwards to its fourteenth-century Spanish origins. The trail from that point forward can then be followed to its interface with early modern conversos and their descendants at the highest levels of the Church and the monarchy in Spain and Colonial Mexico. She describes key players who were somehow immune to the dangers of the Inquisition and who were allowed the freedom to display, albeit in a camouflaged manner, vestiges of their family's Jewish identity.By exploring the narratives produced by these individuals, HernÁndez reveals the existence of those conversos and judaizantes who did not return to the “covenantal bond of rabbinic law,” who did not publicly identify themselves as Jews, and who continued to exhibit in their influential writings a covert allegiance and longing for a Jewish past. This is a spellbinding and controversial story that offers a fresh perspective on the origins and history of conversos.